April 18th, 2013
Man is alienated from himself, from other persons, and from God, and as a result man has been burdened with absurdity. Absurdity ought to be understood in a dichotomous manner. Absurdity is experienced subjectively, such that the individual experiences it in an autonomous manner. The objective absurdity is the metanarratives of life. This would include a lack of ultimate meaning, incentive, value, and purpose.
Overcoming this alienation and the notion of absurdity, primarily objective absurdity, can only be done so by a divine telos. It does seem that man lives his life as if he does have an ultimate meaning, incentive, value, and purpose. However, if God does not exist, then the absurdity is not only subjective but itreally is objectively absurd. The existence of a divine telos enables man to live a consistent life of meaning, incentive, value, and purpose. There is a reconciliation of man to himself, others, and God by overcoming this absurdity.
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December 15th, 2012
If everything God does is GOOD, and if God controls EVERYTHING, then it would be BAD had one less child been murdered in Newtown, CT.
This is the argument we find particularly among open theists but I would consider it an important existential question. It primarily focuses on the problem of evil and the hiddenness of God. Here’s the argument in a formal depiction:
- If everything God does is Good [and]
- If God controls everything [by weak and strong actualization]
- Then, it would be bad had one less child been murdered in Newtown.
- It would have been good had one less child been murdered in Newtown.
- Therefore, either not everything God does is good or God does not control everything.
- God is good and everything he does is good.
- Therefore, God does not control everything.
It seems like we are posed with interesting dilemma (at least for the Christian who affirms that God’s means of providence is not exclusively causal, but that he controls all things).
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October 25th, 2012
Below is the link for the audio of the VT debate on the existence of God I was a part of earlier this year.
Also, for more information and my take on the debate you can view the video and comments through the link below.
August 20th, 2012
The question then is, must teleology ontologically depend on God? If objective teleology can obtain in a possible world in which God does not exist it would have to be true that a sense of meaning, value, and purpose, according to Nielsen, is a necessary truth (it is necessary that teleology is intuitively sensed). These two necessary truths (God exists and teleology obtains) can obtain independent of each other in as long as they are both necessary. The same would be true if God were contingent since teleology is still necessary, thus relinquishing a foundation for teleology because of its independent necessary existence.
For the proposition, “If God does not exist, then teleology obtains” (~Eg ⊃ Ot) the consequent is necessarily true, by supposition, which, according to the standard semantic of counterfactuals, has the same effect as a necessarily false antecedent, namely, that the conditional is trivially true. However, consider the proposition “If an Anselmian God does not exist, then teleological facts obtain” (~Ea ⊃ Ot).
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August 7th, 2012
The proponent of divine command theory (DCT) claims that whatever God commands to any moral agent becomes a moral obligation. Formulations of the commands are given symbolic form by David Efird as:
(RIGHT) ∀ϕ☐(Rϕ ≣ Cgϕ)
(WRONG) ∀ϕ☐(Wϕ ≣ Cg~ϕ)
(PERMITTED 1) ☐(~Eg ⊃ ∀ϕ~Wϕ)
(PERMITTED 2) [(∃ϕ☐Cgϕ ∙ ∃ϕ☐Cg~ϕ)] ∙ [(∃ϕ☐~Cgϕ ∙ ∃ϕ☐~Cg~ϕ)]
The arbitrariness objection claims that [for example] if God commanded moral agents to rape then the action of committing rape would be obligatory to all moral agents. The objector assumes an inference in the form of the argument stating that ∀ϕ☐(Rϕ ≣ Cgϕ) may also be applicable in the sense that ϕ could refer to rape (ρ).
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July 9th, 2012
Inductive logic, generally speaking, takes elements of a set and applies this subset of elements to a broader set. More specifically, the principle of mathematical induction states that if zero has a property, P, and if whenever a number has the property its successor also has the property, then all numbers have the property:
Induction works by enumeration: as support for the conclusion that all p’s are q’s, one could list many examples of p’s that are q’s. It also includes ampliative argument in which the premises, while not entailing the truth of the conclusion, nevertheless purports good reason for accepting it.
Inductive probability in the sciences has been generally successful in the past. It has been used by Galileo, Kepler, and has even resulted in the discovery of Neptune. The English astronomer John Michell exemplified this discuss in a discussion of ‘probable parallax and magnitude of the fixed stars’ published by the Royal Society in 1767. Michell found that the incidence of apparently close pairings of stars was too great for them all to be effects of line of sight, and that next to a certainty such observed pairs of stars must actually be very close together, perhaps moving under mutual gravitation. Michell’s conclusion was not corroborated for forty years until William Herschel’s confirmatory observations.
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