Archive for June 25th, 2012

June 25th, 2012

New Paper: “Do Multiverse Scenarios Solve the Problem of Fine-Tuning?”

by Max Andrews

I have a new paper in moderation at arXiv. The two papers below are currently listed there:

  • “Epistemological-Scientific Realism and the Onto-Relationship of Inferentially Justified and Non-Inferentially Justified Beliefs,”arXiv: 1205.2896 (May 2012)
  • “Albert Einstein and Scientific Theology,” arXiv: 1205.4278 (May 2012).

Abstract:

The multiverse hypothesis is the leading alternative to the competing fine-tuning hypothesis. The multiverse dispels many aspects of the fine-tuning argument by suggesting that there are different initial conditions in each universe, varying constants of physics, and the laws of nature lose their known arbitrary values; thus, making the previous single-universe argument from fine-tuning incredibly weak. There are four options for why a fine-tuning is either unnecessary to invoke or illusory if the multiverse hypothesis is used as an alternative explanans. Fine-tuning might be (1) illusory if life could adapt to very different conditions or if values of constants could compensate each other. 

June 25th, 2012

The Real Barrier to Unguided Human Evolution

by Max Andrews

Reblogged from Ann Gauger.

Comparing DNA sequences and estimating by how many nucleotides we differ from chimps doesn’t tell us much about what makes us human. Many of those nucleotide differences have no effect, because they are the product of neutral mutation and genetic drift. While these neutral mutations may affect the over-all mutation count, they don’t answer how many mutations are required for the transition from chimp-like to human.

This problem is analogous to one we examined concerning protein evolution last year in the journal BIO-Complexity (Gauger and Axe 2011). Converting one protein to another’s function can be viewed as a version, in miniature, of converting one species to another. But it is much easier to convert proteins than species.

June 25th, 2012

So, You Think You Know God?

by Max Andrews

Just because you’ve read the Bible do you think that you know God?  You could probably predict what Hebrew word was used for a specific word based on the context… but you’ve never felt the passion behind David’s imprecatory prayers and the prayers of suffering.  You can parse every Greek word Paul uses in the book of Romans… but you’ve never felt the riddance and self-betrayal like he felt in chapter seven.

You can tell me how to encourage someone or what to do when counseling a depressed friend… but you can’t put yourself in his mind and ask yourself what it’s like to be him. You equate by analogy.  You can tell me how much you love your neighbor… but you condition it.  You can tell me how much God loves you… but you can’t understand the death of God and his spiritual and physical anguish as he passed from death to new life with you in mind.

You can quote Scripture, Ephesians 6 and the psalms, describing spiritual warfare and what to do… but you’ve never resisted sin to the point of blood.  You can quote theological works that systematically define God and who he is… but you’ve never experienced what it’s like to align planets and create stars, to watch you spit on his creation and cross, the gifts he gave for you for the very reason of your anticipated existence.

June 25th, 2012

The Fallacies in Twelve Angry Men

by Max Andrews

The film Twelve Angry Men is abundant in fallacious reasoning, which the jurors use to arrive to their conclusion and to purpose or refute different propositions.  Most of the informal fallacies could only substantiate a certain degree of probability when the jurors proposing the propositions thought it was definite.

Juror Eight proposed the first fallacy in the film.  After the initial vote to determine each juror’s opinion, juror Three stated that he [Eight] was in court and heard the same testimonies and Eight’s response was that he [the defendant] was eighteen years old.  The implication Eight makes is that because the defendant is young that he is either too young to have committed the crime or that it would decrease the probability that he would have committed the crime.  This is a red herring; the defendant’s age has nothing to do with his capability to commit murder.[1]

Following Eight’s red herring, he then has an appeal to pity.  He related to the defendant and sympathized with him and though he did not claim that he was guilty or not guilty (Eight said he did not know), his reason for doing so was not based on insufficient or conflicting evidence; it was based on pity, which is fallacious.

An ad hominem fallacy was presented when juror Nine told juror Ten that only ignorant men could believe that all people who live in the slums are born liars.  Nine’s implication is that Ten is ignorant for believing such a thing.  Ten’s claim was doubly fallacious as well.  Just because a resident of the slums was born into that type of culture does not mean that he is a liar, which is the genetic fallacy, trying to discredit by where the truth or testimony may have derived from. The second fallacy presented in that statement is where Nine begs the question and assumes that the defendant was a liar.