Tag Archives: Relativism

The return of William Lane Craig videos to Youtube

A while back, the channel that hosted many of Dr. Craig’s debates was shut down. But nothing to fear, it’s back up now, and being managed by Reasonable Faith.

The full list of 900 videos is here, and there is also a list of 97 playlists for longer videos. You can find even more videos on ChristianJR4’s Youtube channel.

One of the nice things about the channel’s new management is that they do not allow comments on Youtube. I think that is a wise decision, and I hope they stick with it. You won’t hear the same quality of argument at the lay-level of atheism that you hear at the lay-level of Christianity. Lay atheists typically don’t try to make formal arguments against God’s existence based on evidence, whereas more of the Christian rank and file have read basic stuff like Lee Strobel books and they sound pretty much like a William Lane Craig clone, if given the opportunity to debate. Unless you go to the level of a Peter Millican or a Walter Sinnott-Armstrong or a Paul Draper, you’re not going to hear anything compelling from most atheists.

Here’s a new lecture on the moral argument that I found, which I had not seen before.

Details:

Is morality objective? Or is it subjective and relative? Is there such things as moral absolutes? Dr. William Lane Craig answers these questions and argues that if objective morals exists, then God exists.

The lecture was given at the First Baptist Church of Colleyville, Texas in their “Faith and Reason” class. Churches seem to be getting more and more into this sort of thing these days, and that’s a good thing. If you just watch the first video, and see the church leader charge his flock to get ready to think carefully about apologetics, it’s a good thing. I feel encouraged by it, but it’s becoming more common for churches to take the intellectual approach, even as thinking is dying in the secular world.

The play list is here.

Here are the 5 parts:

Part 1 of 5:

Part 2 of 5:

Part 3 of 5:

Part 4 of 5:

Part 5 of 5:

The total time is one hour and 7 minutes, and there is Q&A at the end.

By the way, now may be a good time to mention that in the last year, the two leading atheistic web sites on the web, Common Sense Atheism (#1) and Debunking Christianity (#2) have both ceased operations, except as archives of past activity. My take on this? I think that atheism as a worldview is dying out because it is just too difficult for them to defend a worldview that is contradicted by cosmology and astrophysics. At the very least, the good scientific evidence we have from the origin of the universe, the fine-tuning, the origin of life, the galactic habitability, the stellar habitability, the Cambrian era fossils, etc., show that there is at least a deistic God.

There are still fair-minded agnostics and open-minded atheists who haven’t heard anyone make the case for theism to them out there. And that’s something for Christians to address with their evangelistic efforts. But for atheist activists who know about the scientific evidence from William Lane Craig debates and elsewhere, atheism is no longer a viable worldview. I think it remains as a non-rational personal preference, but it’s not something you can really argue rationally with anyone who follows the progress of science. The only question to decide now is which version of monotheism is true: deism, Christianity, Judaism or Islam. Since Islam is extremely easy to disprove on historical grounds, there are only three live options: deism, Christianity and Judaism.

English professor decries the radicalization of the liberal arts on campus

From Pajamas Media, a post by a Canadian English professor at the University of Ottawa.

Excerpt:

When I finally landed a tenure-track position at a Canadian university, I was ecstatic and full of hope — exhilarated by the opportunity to teach students about literature and ideas and to have conversations with colleagues equally in love with literature and ideas. I didn’t realize that my experience as a university teacher of English would have much less to do with these passions than with the distortion of the university’s core mission in the name of pedagogical and political orthodoxy.

To begin with, the student writing that came across my desk left me aghast. I had taught before, but I was unprepared for the level of illiteracy, the stunted vocabularies, near-complete absence of historical knowledge, and above all the extraordinary apathy of many English majors. The most basic of expression rules — the difference between it’s and its, the incorrectness of “would of” for “would have,” the role of the apostrophe or semi-colon, the fact that “a lot” was two words — were beyond the grasp of the majority, no matter how often I reviewed grammar or devised mnemonic devices. And the sheer sloppiness and muddled thinking in the essays, where the titles of poems and authors’ names were frequently misspelled and dates were wildly inaccurate, suggested a fundamental indifference to the subject matter.

Not only was my students’ writing appalling, but I soon encountered their resentment at being told about it. “Who are you to tell me I can’t write?” was the attitude — once expressed in those very words. More than one student insisted that her other teachers had always rewarded her with high marks for her “creativity.” Most believed themselves more than competent. After sitting with one young woman explaining the cause of her failing grade, I was befuddled when her only response was a sullen: “This doesn’t exactly make me feel good.” When I responded that my job was not to make her feel good, she stood haughtily, picked up her paper with an air of injury, and left my office without another word. In her mind, I later realized, I had been unforgivably cruel.

I was up against it: the attitude of entitlement rampant amongst university students and nurtured by the utopian ideology that permeates modern pedagogy, in which the imposition of rules and identification of errors are thought to limit student creativity and the fostering of a hollow self-esteem takes precedence over the building of skills on which genuine self-respect might be established. In the Humanities subjects in particular — and in English especially, the discipline I know best — such a philosophy has led to a perilous watering down of course content, with self-validation seen as more important than the mastery of specific knowledge.

With this philosophy has come a steady grade inflation. The majority of students in English courses today can expect a B grade or higher merely for warming a seat and handing in assignments on time. The result, as I soon discovered, was a generation of students so accustomed to being praised for their work that when I told them it was inadequate, they simply could not or would not believe me. They seemed very nearly unteachable: lacking not only the essential skills but also the personal gumption to respond adequately to criticism.

I wonder what will happen when these students find out that the jobs they feel they are entitled to have have been shipped off to some country where young people don’t have all of this attitude, and where business owners pay a corporate tax rate less than half of what American businesses pay. My guess is that they will blame the very capitalists who warned them not to do what they did.

The blind men and the elephant: an argument for religious pluralism?

From Please Convince Me, a post by Aaron outlining 7 problems with the blind man and the elephant story.

Here’s the set up:

Maybe you’ve heard the parable of the six blind men and the elephant. In this parable, six blind men feel a different part of an elephant and come to different conclusions regarding what the elephant is actually like.

One blind man grabs the tusk and says, “An elephant is like a spear!” Another feels the trunk and concludes, “An elephant is like a snake!” The blind man hugging the leg thinks, “An elephant is like a tree!” The one holding the tail claims, “An elephant is like a rope!” Another feeling the ear believes, “An elephant is like a fan!” The last blind man leaning on the elephant’s side exclaims, “An elephant is like a wall!”

This parable is often used to illustrate a view known as religious pluralism. Like the blind men, no religion hasthe truth. Rather, all religions are true in that they accurately describe their personal experience and the spiritual reality they encounter, given various historical and cultural backgrounds.

There are various types of religious pluralism, but one way to define it is as follows: “the view that all religious roads – certainly all major or ethical ones – lead to God or to ultimate reality and salvation.”1 This idea is commonly reflected in such statements as “All religions basically teach the same thing” or “All roads lead to the top of the mountain.”

The elephant parable, while attractive to many, suffers from a number of problems.

And here’s one problem:

Problem #4: The parable commits the self-excepting fallacy.

The religious pluralist who tells this parable claims everyone is blind, except the religious pluralist himself! In other words, there is an objective perspective presented here. However, if all religious views are essentially blind, this would include the religious view of religious pluralism. But the religious pluralist conveniently exempts himself, having somehow escaped the spiritual blindness which has enveloped all other religious views and has come to see the truth of religious pluralism! In so doing, the religious pluralist claims to have the only objective perspective:

In fact, he wouldn’t know that the blind men were wrong unless he had an objective perspective of what was right! So if the person telling the parable can have an objective perspective, why can’t the blind men? They could – if the blind men suddenly could see, they too would realize that they were originally mistaken. That’s really an elephant in front of them and not a wall, fan, or rope. We too can see the truth in religion. Unfortunately, many of us who deny there’s truth in religion are not actually blind but only willfully blind. We may not want to admit that there’s truth in religion because that truth will convict us. But if we open our eyes and stop hiding behind the self-defeating nonsense that truth cannot be known, then we’ll be able to see the truth as well.5

5 Norman L. Geisler and Frank Turek, I Don’t Have Enough Faith to Be an Atheist (Wheaton: Crossway, 2004), 49.

Read the whole thing!

UPDATE: Greg West of The Poached Egg tweets an announcement of his post on the same topic.