andyoxon
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mjones said:Tut tut tut. If you are a scientist then you most certainly should know not to use either the "you can't disprove it so it must be true" or the "what came before the Big Bang?" (first cause) arguments.
The infinite set of things you can't disprove includes Bernard Russell's teapot and the Flying Spaghetti Monster (Parmesan Be Upon Him!). Hence the idea that scientific theories need to be falsifiable; if a god can only be hypothesised, but there is no testable evidence for its existence, then the theory cannot be regarded as scientific, so doesn't belong in a discussion about the origins of the physical universe.
Likewise your ultimate cause argument simply gets you into the deep water of untestable theories. You can't simply say "We don't know what came 'before' the Big Bang, therefore God must exist" because one could equally propose an infinite number of other untestable explanations for the Big Bang. IIRC, both Dr Who and Red Dwarf have started the Big Bang! Maybe it was time travellers from our universe, or another one? Maybe it is a simulation in a computer, an explosion in someone's particle accelerator, or an artifact from somewhere else, or produced by a cosmic biological process like the continuous creation beings in Terry Pratchett's Strata.
Why does the ultimate cause have to be anything like your god? Why does it have to be sentient, or even if sentient, remotely interested in human beings, let alone demanding 'sacrifices' from them? The point is that the best we can do may be to say "we don't know what the ultimate cause is", maybe we can never know because it is outside our universe. But that doesn't give us licence to invent one to our particular liking.
I wonder what you make of this m.
Russell's Teapot: Does it Hold Water?
Here is a famous passage from Bertrand Russell's Is There a God?
<snip> see link
http://maverickphilosopher.powerblogs.com/posts/1169851433.shtml
One thing Russell is doing in this passage is making an unexceptionable point about burden of proof and/or the ad ignorantiam fallacy. If the existence of X has not been disproven, it does not follow that X exists, or even that it is reasonable to believe that X exists. So if anyone were to affirm the existence of something like Russell's celestial teapot or Edward Abbey's angry unicorn on the dark side of the moon, then the onus probandi would be on him to support his outlandish claims. The burden of proof would not rest on those who deny or dismiss such claims.
So far, so good. Russell is of course doing more than underscoring a couple of obvious points in the theory of argumentation. He is applying his points of logic to the God question. Here too I have no complaint. If the existence of God has not been disproven, it does not follow that God exists or even that it is reasonable to believe that God exists.
But the real appeal to atheists and agnostics of the Teapot passage rests on a third move Russell makes. He is clearly suggesting that belief in God (i.e., belief that God exists) is epistemically on a par with believing in a celestial teapot. Just as we have no reason to believe in celestial teapots, irate lunar unicorns (lunicorns?), flying spaghetti monsters, and the like, we have no reason to believe in God. But perhaps we should distinguish between a strong and a weak reading of Russell's suggestion:
S. Just as we cannot have any reason to believe that an empirically undetectable celestial teapot exists, we cannot have any reason to believe that God exists.
W. Just as we do not have any reason to believe that a celestial teapot exists, we do not have any reason to believe that God exists.
Now it seems to me that both (S) and (W) are plainly false: we have all sorts of reasons for believing that God exists. Here Alvin Plantinga sketches about two dozen theistic arguments. Atheists will not find them compelling, of course, but that is irrelevant. The issue is whether a reasoned case can be made for theism, and the answer is in the affirmative. Belief in God and in Russell's teapot are therefore not on a par since there are no empirical or theoretical reasons for believing in his teapot.
For me at least this last point on how the devices of FSM/teapots, not forgetting Santa, are often used - rings true. Belief in God - a creator God, in Christianity, flows from the focus on/faith in Christ - his life, death and resurrection. And IMO, the answer to one of Richard Dawkins' questions "who created God" is most likely, from a Christian POV, an eternal God needs no first cause. It depends of course what you believe.