Since the site has been down for approximately three months and is slowly getting back up, I’d like to give an update on what has been happening and some changes in the direction of my doctoral research.
Over the last couple years a lot of things have happened but the details will have to remain absent for now. One series of events led to several medical bills from the States needing to be paid. Due to some government policy changes they were moved to the forefront, which required immediate attention and affected much of my financial situation over here. A friend of mine, Alfonso Alvarez created a fundraising page, which completely blew me away.
So many friends and strangers helped me exceed my goal to help with the circumstances. I’m very grateful for everyone who helped. For those who prayed, gave financially, and even gave food, thank you! I’m truly humbled by what happened and it was quite encouraging. To see how a community of like-minded people can come together and help out another person is inspirational. I’ve given ebook copies to all those who helped that wanted them. Some were anonymous and if you’d like to get in touch with me and get your copies, please do.
I have gathered my four e-books that I’ve published through Amazon in one convenient spot. Although it would be advantageous to set up a proper author’s page with Amazon but I have yet to do that and simply searching ‘Max Andrews’ isn’t sufficient for finding all the literature (unless you type in another keyword or the title).
If you haven’t already, please share and/or buy these books that you or a friend or a family member may be interested in. The profits go towards keeping this site up and running.
The task of a Molinist perspective of middle knowledge is to remove the perceived dilemma between human freedom and divine foreknowledge. Middle knowledge is the second logical moment of God’s omniscience. There are three logical moments, the first being natural knowledge. With natural knowledge God knows everything that could logically happen. The third moment is God’s free knowledge; God knows all true propositions of the actual world. Middle knowledge lies logically in between these, which affirms that God knows all true counterfactual propositions, or possess hypothetical knowledge of future contingents. The following is an attempt to provide reasonable grounds for affirming divine middle knowledge.
Inference to the Best Explanation Revisited (Our Method of Inquiry)
When using certain theoretical terms, as in the inference to quarks, the epistemic process cannot restrict explanations to only natural or empirical explanations. If one attempts to strip science of all metaphysical import then material causation is the only sufficient form of scientific explanation. However, this has an unnecessary restriction on science and is incongruent with one’s epistemology (if it is to be robust). The robust epistemology certainly accounts for inferential explanations that are not necessarily required to be material. The epistemic methodology may be identical to a non-scientific context but when this methodology is applied in a scientific context then the explanation is ruled out a priori with no [apparent] justification (hence the removal of efficient and final causation from science). Thus, scientific explanations must not necessarily be material explanations. Remember, by using inferential explanations such as quarks and protons we observer their effects and infer as to what the best antecedent causal explanation may be. It’s an issue over the identity of what antecedent causes could be. (In a normal epistemic process the antecedent may be agency).
Given that we live in an evolutionary universe where stars are born from a cosmic dust and the gravitational affects on such dust particles form intense, massive, hot stars and where life can evolve from simplicity to complexity, or so it’s postulated; could the laws of nature evolve as well? It’s an important question. If we say the universe and life evolves does that mean everything can evolve or evolution is only possible with a given consistency of a non-evolutionary framework?
The following are a few questions raised in light of Rupert Sheldrake’s The Science Delusion: Freeing The Spirit Of Enquiry.
The argument that he advances in the chapter involves something he calls ‘habits’, which are “a kind of memory inherent in nature”. (From what I understand, he has also advanced this within a theory of ‘morphic resonance’ in his other published works.) Putting aside his case for these ‘habits’, three questions that he poses to materialists at the end of the chapter caught my eye:
1) If the laws of nature existed before the Big Bang, and governed the Big Bang from its first instant, where were they?
2) If the laws and constants of nature all came into being at the moment of the Big Bang, how does the universe remember them? Where are they ‘imprinted’?
3) How do you know that the laws of nature are fixed and not evolutionary?
I recently saw Neil deGrasse-Tyson’s list of eight books for intelligent people to read and, though they aren’t all bad, there are much more profound books. So, naturally, there will be some overlap, though probably for different reasons, as well as a variety of topics as my focus also includes being cultured.
Being a member of academia or modern intelligentsia is great but if you don’t get out of your ivory tower and aren’t knowledgable in culture, pop-culture, history, the arts, music, etc. then you’re taking up a small niche of intelligentsia.
Aside from the diversity I just alluded to, my criteria will also include the impact the works have had on society[ies] and may include overlapping books for a single author–particularly if the books are integral to the ideology or thesis being presented.
Without further ado, let the countdown begin:
10. The Brothers Karamazov by Fyodor Dostoevsky. Part philosopher, part theologian, and part literary genius, Dostoevsky depicts the problem of evil and a world without God in a magnificent way. The book is about two brothers in Russia during the Russian depression and war and one brother is an atheist and one is a Christian. The atheist plots to kill their father while the Christian struggles to convince him that there is objective morality. This is where we get Karamazov’s theorem: ☐(~Eg ⊃ ∀ϕ~Wϕ)
November 19-21 was this year’s annual Evangelical Philosophical Society’s conference. I coauthored a paper with Dave Beck of Liberty University. This is the third year in a row I’ve had a paper accepted for presentation at EPS.
Abstract: Due to advances in cosmology and theoretical physics the origin of the universe is being relentlessly debated. Nevertheless, whether there is one universe or even an infinite plurality of universes, Thomas Aquinas’ argument for the existence of a first cause from contingency circumvents the debate of temporal beginnings to the universe; such as those that are embedded within the kalam cosmological argument. Tensed, tenseless, dynamic, static, endurantist, and perdurantist theories of time will be irrelevant or be peripheral at best. Physical science as a system will always require further explanation, not mere description, and that explanation will always have to appeal to something outside of itself. This is true for any philosophical and/or theological explanation of science. In this paper we will attempt a consilience of Thomas’ argument from contingency and modern cosmology to show that regardless of whether the universe had a temporal beginning, or what the nature of that beginning might have been, it would still be best explained by a first uncaused cause. We will defend Thomas’ notion of radical contingency and argue against a necessitation understanding of Thomas that is often misattributed to him. This metaphysic will be used as a plausible and defensible abductive cosmological argument, which will appeal to the radical contingency of constituents of the universe, and thus take the form of an argument to the best explanation.
Contemporary physics seem to indicate that there are good reasons, theoretically and physically, for an idea that there is a plurality of worlds. This concept has come to be understood as the multiverse. The multiverse is not monolithic but it is modeled after the contemporary understanding of an inflationary model of the beginning of this universe. Max Tegmark has championed the most prominent versions of the multiverse. Tegmark has made a four-way distinction.
In Eavesdropping Ep5 I discuss my recent from Cambridge University where I presented a paper titled “The Ontology of Many Worlds and Thomistic Modal Realism”. This paper is a continuation of research from this summer’s forthcoming Philosophia Christi publication “God and the Multiverse” I coauthored with Dave Beck. The part of the paper that pertains particularly to the philosophy of science is also a part of doctoral research. There is another version of this paper that is more detailed though it excludes the initial theological/historical aspects. I included the theological preface for the presentation since it’s a continuation of “God and the Multiverse”. The current, more detailed technical paper has been submitted to a journal and is currently under review.
This is the third year in a row I’ve had a paper accepted for presentation at EPS (coauthoring with Dave Beck). This paper will help thresh out some of my research concerning the behaviour of natural law as well as methodology in a philosophy of cosmology. In the paper I will be able to examine different cosmological models (primarily multiverse models) and consider the necessitarian vs. regularity debate as well as the metaphysical and modal status of natural law and the ontological furniture of all reality. This is relevant to several sections of my thesis and the peer feedback offered by conferences such as this are vital to have external minds critiquing my proposed models for many universes and, what I believe to be, the radical metaphysical contingency of worlds.
I recently returned from my journey to Cambridge University where I presented a paper titled “The Ontology of Many Worlds and Thomistic Modal Realism”. This paper is a continuation of research from this summer’s forthcoming Philosophia Christi publication “God and the Multiverse” I coauthored with Dave Beck.
The part of the paper that pertains particularly to the philosophy of science is also a part of doctoral research. There is another version of this paper that is more detailed though it excludes the initial theological/historical aspects. I included the theological preface for the presentation since it’s a continuation of “God and the Multiverse”. The current, more detailed technical paper has been submitted to a journal and is currently under review.