Posts tagged ‘William Lane Craig’

May 17th, 2012

An Exception to the BVG Theorem

The Borde-Vilenkin-Guth Theorem states that any universe, which has, on average, a rate of expansion greater 1 that system had to have a finite beginning. This would apply in any multiverse scenario as well.  There are four exceptions to the theorem.*

First Exception: Initial Contraction (Havg<0) … (The average rate of the Hubble expansion is less than zero)

An example of this would be found in de Sitter cosmology. In mathematics and physics, a de Sitter space is similar to Minkoswkian spacetime.  It is maximally symmetric and has constant positive curvature. Assume that a spatially infinite universe contracted down to a singularity and then bounced into our present expansion.  In such a case, the universe cannot be said to be, on average, in a state of cosmic expansion through its history since the expansion phase, even if infinite, is canceled out by the contraction phase.  Though this is permissible under the BVG it is not a viable or popular option.

George Ellis, one of the world’s leading cosmologists, has two objections:

May 3rd, 2012

A Brief Intro to the Kalam Cosmological Argument

The Argument

  1. Whatever begins to exist has a cause of its existence.
  2. The universe began to exist.
  3. Therefore, the universe has a cause of its existence.

Note that the primary argument is philosophical and mathematical.  It’s not dependent on any particular cosmology; however, the leading model of cosmology and particle physics, the standard model (big bang), simply confirms the philosophy. The argument for premise 1 is that anything that begins to exist does so temporally, at some indexical moment of time.  Because there is a difference between moments, an earlier or later than, there must be a cause to the thing which begins to exist, which determines its temporal existence.  William Lane Craig offers two arguments for premise 2

April 28th, 2012

Middle Knowledge in the Bible

Any affirmation of counterfactuals does nothing if it is incompatible with biblical teaching.  The Bible acknowledges that God uses counterfactuals to achieve His will and that He knows the truth-value to hypothetical propositions.  An example of this would be in 1 Samuel 23.6-10.  This passage accounts for David’s inquiry to the Lord by means of a divining device called an ephod (which gave a “yes” or “no” answer).  David thus flees the city of Keilah so the predictions do not come true.  What the device had predicted to David was not simple foreknowledge (“Saul/the men of Keilah will do X”), by hypothetical knowledge (“If David stays, then Saul/the men of Keilah will do X”).  The answer given by the ephod were correct answers, even though the events did not come to pass, since the answers were indicative of what would happen under certain circumstances.[1]

Another example may be found in Jeremiah’s prophecy to King Zedekiah:

Then Jeremiah said to Zedekiah, “Thus says the Lord God of hosts, the God of Israel, ‘If you will indeed go out to the officers of the king of Babylon, then you will live, this city will not be burned with fire, and you and your household will survive.  ‘But if you will not go out to the officers of the king of Babylon, then this city will be given over to the hand of the Chaldeans; and they will burn it with fire, and you yourself will not escape from their hand’” (Jer. 38.17-18).

April 26th, 2012

Defining Omniscience

As advocated by St. Anselm, God is a maximally perfect being.  If ignorance is an imperfection, all things being equal [according to Ockham’s razor], then it is greater to be knowledgeable.  To prevent initial detractions from the classical definition of omniscience, omniscience should be understood as knowing all truths.

O.  For any agent x, x is omniscient= def. For every statement s, if s is true, then x knows that s and does not believe that not-s.[1]

If there are truths about future contingents, God, as an omniscient being must know these truths.  Since there are truths about the future, that is to say, since statements about future contingents are either true or false, and they are not all false, God must therefore know all truths about the future, which is to say He knows future-tense facts; He knows what will happen.[2]  One may try to avoid this reasoning by contending that future-tense statements are neither true nor false, so that there are no facts about the future.  Since the future does not exist, it is claimed that the respective future-tense statements cannot be true or false, simply without truth.[3] 

April 17th, 2012

Why I’m a Christian: David Rodriguez

I grew up going to a private Christian elementary school down in southern California. Because of my exposure to Christianity and God there, I grew up with a fear and basic knowledge of Jesus and his existence. After being switched to public school, I had retained my Christian identity but I never really followed through as a faithful believer–such as reading my bible, going to church, or praying. It was in the 8th grade when one morning my mother woke me up extremely early in the morning saying, “Get up! We’re going to church.” “What? Church? Huh?” Was my initial reaction. I had never attended a church service, outside of the chapel services I went to in my private school, in my life. I was entirely confused. We never went to church, and, out of nowhere, my mom is waking me up EARLY on a Sunday morning for his. Grudgingly, I stood up, got changed, and went with them to a small church that was couched into a little corner of a shopping center next to a pizza shop and a beauty salon.

April 10th, 2012

Why I’m a Christian: Oliver

I am a Christian because I believe that Jesus is my Lord and saviour.

‘I believe in Christianity as I believe that the sun has risen. Not only because I see it, but because by it I see everything else.’ C.S Lewis’ oft-quoted remark encapsulates much of what I will say here in rambling form.

I’m not sure how I came by faith (apart from vague notions of grace and providence) but it has been transformative. First an apology: this piece of autobiography will no doubt seem sterile compared to the other inspiring accounts I have read here however I wanted to explore Max’s request (perhaps for self-indulgent reasons): there was nothing dramatic in my conversion and I have never had anything that resembles a full-blown religious experience.

My childhood was one of rather superficial, middle of the road Anglicanism (CoE) but church was reserved for Christmas and Easter which I opted out of upon turning 16. Despite these biannual outings to church, my parents never expressed clear religious leanings and have become increasingly agnostic: once the children left home these excursions ceased. I was an unreflective atheist for much of my childhood but gradually this changed to a self-satisfied agnosticism when I began to study philosophy in a thoroughly secularised environment

Prior to my rather late ‘higher’ education I had begun to experiment with drugs and engage in promiscuous behaviour: my relativistic outlook provided the perfect justification for the self-centred life that I had chosen.  The department in which I studied (and the university as a whole) was unashamedly naturalistic – theism was explored as an interesting historical curiosity that had been vanquished by David Hume and no contemporary theistic arguments were considered on the reading lists (or if they were, they were not highlighted by the lecturers as being worthy of the level of scrutiny which they perhaps deserved).

March 25th, 2012

What if God Commanded You to do Something Wrong?

While at the VT Debate on the existence of God one of the atheists’, in passing, briefly mentioned the Euthyphro dilemma. Does God command something because it’s good or is it good because God commands it?  The first horn makes goodness apart from God and the second makes goodness arbitrary. This came up in the Q&A as well.  What if God commanded you to strap a bomb to your chest and blow other people up or rape others?  As an advocate of divine command theory the response to this question is a bit more nuanced then any prima facie answer. (Also, see my moral argument I presented at this debate).

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:[1]

(RIGHT)                      ∀ϕ☐(Rϕ ≣ Cgϕ)

(WRONG)                   ∀ϕ☐(Wϕ ≣ Cg~ϕ)

(PERMITTED 1)            ☐(~Eg ⊃ ∀ϕ~Wϕ)[2]

(PERMITTED 2)            [(∃ϕ☐Cgϕ ∙ ∃ϕ☐Cg~ϕ)] ∙ [(∃ϕ☐~Cgϕ ∙ ∃ϕ☐~Cg~ϕ)]

*∀= for all…, ☐=necessarily, ◊=possibly.  For instance, RIGHT is read as for all actions, ϕ, ϕ is right if and only if God commands ϕ.

March 24th, 2012

The Fine-Tuning Argument and Random Sampling

One of the objections raised by an audience member at the VT debate on the existence of God was against the fine-tuning argument and probability (for my method of argumentation please see: VT Debate-My Method of Argumentation).  In statistics a random sample drawn must have the same chance of being sampled as all the other samples.  The objection was based on this problem.  Since we know of only one universe we don’t know what the range of values for the constants and physics could be.  This was also brought up in conversation with both atheists after the debate.  Since we don’t know how narrow or broad these ranges could be there’s no way of drawing out any probability based argument from fine-tuning.  The thing is that we can know what other universes would be like if the values were different.  If our natural laws have counterfactuals that are in any way incoherent then this is an appropriate sampling.  Also, to make this objection and advocate that we just so happen to live in a life permitting universe in the multiverse then this objection cannot be made since the claim that we happen to life in a life-permitting one amongst countless others suggest we can know what the other samplings are.  For instance, here are a few examples:

March 24th, 2012

VT Debate–The Moral Argument

The following is David Baggett’s moral argument* for the existence of a perfectly moral person I used in the VT debate on the existence of God. (I highly recommend Baggett’s book co-authored with Jerry Walls Good God: The Theistic Foundations of Morality.) This version of the moral argument is an abductive version. I believe this argument, when used in an abductive form, is the strongest form of the argument. You’ll usually see it in a deductive form, a la William Lane Craig. For my method of argumentation please see: VT–My Method of Argumentation.

  1. There are objective axiological/moral facts that obtain.
  2. Either the world alone or the world and a perfectly moral person best explain these facts.
  3. It is the case that the world and a perfectly moral person best explain these facts.
  4. Therefore, the world and a perfectly moral person best explain these facts.

In essence, it seems that there are objective moral facts and this asks the question, “What’s the best explanation for these facts?”

February 15th, 2012

A List of Peer-Reviewed Articles on Intelligent Design

There’s been a long running tradition in the Darwinian anti-ID camp propounding that there are no published peer-reviewed papers on intelligent design.  Ever since this mantra was first popularly proclaimed they’ve been wrong.  Below is a list of peer-reviewed articles cataloged by the Discovery Institute.  For abstracts and more on the articles please visit their site.

Publications Supportive of Intelligent Design Published in Peer-Reviewed Scientific Journals, Conference Proceedings, or Scientific Anthologies.

  1. David L. Abel, “Is Life Unique?,” Life, Vol. 2:106-134 (2012).
  2. Joseph A. Kuhn, “Dissecting Darwinism,” Baylor University Medical Center Proceedings, Vol. 25(1): 41-47 (2012).
  3. Douglas D. Axe, Philip Lu, and Stephanie Flatau, “A Stylus-Generated Artificial Genome with Analogy to Minimal Bacterial Genomes,” BIO-Complexity, Vol. 2011(3) (2011).
  4. Stephen C. Meyer and Paul A. Nelson, “Can the Origin of the Genetic Code Be Explained by Direct RNA Templating?,” BIO-Complexity, Vol. 2011(2) (2011).
  5. Ann K. Gauger and Douglas D. Axe, “The Evolutionary Accessibility of New Enzyme Functions: A Case Study from the Biotin Pathway,” BIO-Complexity, Vol. 2011(1) (2011).
  6. Ann K. Gauger, Stephanie Ebnet, Pamela F. Fahey, and Ralph Seelke, “Reductive Evolution Can Prevent Populations from Taking Simple Adaptive Paths to High Fitness,” BIO-Complexity, Vol. 2010 (2) (2010).
  7. Michael J. Behe, “Experimental Evolution, Loss-of-Function Mutations, and ‘The First Rule of Adaptive Evolution,’” The Quarterly Review of Biology, Vol. 85(4):1-27 (December 2010).
  8. Douglas D. Axe, “The Limits of Complex Adaptation: An Analysis Based on a Simple Model of Structured Bacterial Populations,” BIO-Complexity, Vol. 2010(4):1 (2010).
  9. Wolf-Ekkehard Lönnig, “Mutagenesis in Physalis pubescens L. ssp. floridana: Some further research on Dollo’s Law and the Law of Recurrent Variation,”Floriculture and Ornamental Biotechnology, 1-21 (2010).
  10. George Montañez, Winston Ewert, William A. Dembski, and Robert J. Marks II, “A Vivisection of the ev Computer Organism: Identifying Sources of Active Information,” BIO-Complexity, Vol. 2010(3) (2010).
  11. William A. Dembski and Robert J. Marks II, “The Search for a Search: Measuring the Information Cost of Higher Level Search,” Journal of Advanced Computational Intelligence and Intelligent Informatics, Vol. 14 (5):475-486 (2010).
  12. Douglas D. Axe, “The Case Against a Darwinian Origin of Protein Folds,” BIO-Complexity, Vol. 2010 (1) (2010).
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