(April 25, 2013 at 7:29 am)bladevalant546 Wrote: I have a few questions I would like to ask that hound me concerning the philosophical belief known as atheism.
1. What makes you all different from any enitity believing world views, when in all technical (if you're intellectually honest) are merely replacing *insert enitity here* with nature.
That's not how it works. We all pretty much agree when it comes to the existence of the Cosmos. Even the most hard-bitten hyper-skeptic ("How do we know
anything's real, maaan? We could all be brains in pickle jars!") or "physical reality is just a dream we're having!" New Ager will still pay their bills on time and call an ambulance when they get chest pains, instead of just dreaming their problems away. The difference between atheists and theists is that theists add stuff (gods/goddesses, angels, demons, djinn, faeries, etc.) to their inventory of things they accept as real, and atheists don't.
So, it's not:
Theist [*insert supernatural entities here*]
Atheist [*insert Cosmos here*]
...so that the atheist is replacing the supernatural with the natural. It's more like this:
Theist: [Cosmos] + [*insert supernatural entities here*]
Atheist: [Cosmos]
The most common reason for atheists to refrain from adding supernatural entities to our concept of reality's contents is that there is no evidence for their existence. It's not as if theists live in a world with pillars of cloud and fire and booming Divine voices and flying carpets and talking donkeys, and atheists don't. We all live in the same godless Universe. In order to sustain belief in deities, you have to have faith as a heroic virtue, the ability to keep on believing no matter what. All it takes for us to not believe in deities is to
not have that kind of faith. It's as easy as not lifting weights.
(April 25, 2013 at 7:29 am)bladevalant546 Wrote: 2. In truth and honesty how do you claim objectivity when inductive reasoning use as a means to justify a full naturalist point of view?
Reality is that which, when you stop believing in it,
doesn't go away. If you're standing on a freeway and a truck is headed right for you, its existence has nothing to do with whether or not you "claim objectivity." You can invoke all the philosophical bafflegab you like to try to cast doubt on its existence or say that it is no more 'real' than any other socially-constructed taboo or deconstructivist interpretation of Dali's artwork. You can even shut your eyes tight and have faith really,
really hard that it's not there, or that an angel will stop it from hitting you. It'll run you over anyway. You acknowledge this every single time you look both ways before crossing a street.
A "full naturalist point of view" is simply the application of the scientific method
to understand what's out there, as accurately as possible.
(April 25, 2013 at 7:29 am)bladevalant546 Wrote: 3. My Final question is simple, when inductively we know things do not spring out of nothing (ex nihilio) how is taking the stance nature did still not considered faith in it most general definition?
We do not think that the Cosmos sprang out of nothing (ex nihilo). When a physicist talks about "nothing," they do not mean a total absence of any sort of existence whatsoever. Take a region of space, let's say the inside of a shoebox. Remove all particles, fields, and spacetime curvature. The shoe box now has "nothing" inside it. But, this "nothing" still has properties: natural regularities, such as Heisenberg's Uncertainty Principle, relativity, etc. still apply. In accordance with the Uncertainty Principle, the region inside the box will never have an energy of
exactly zero. Instead, there will be "quantum fluctuations" of positive energy (virtual particles) and negative energy (minute fluctuations of spacetime curvature, i.e. gravity) so that the variations in energy multiplied by the variations in time are greater than or equal to Planck's Constant divided by two. A Big Bang is a fluctuation in which a large amount of positive energy (all that "stuff," like galaxies, etc.) emerges in tandem with an equivalent amount of negative energy (gravity). As Lawrence Krauss puts it, "there is 'something' rather than 'nothing' because 'nothing' is unstable."
There are a number of different Big Bang models that propose different candidates for "where the Big Bang came from," such as "brane theory" (Big Bangs are caused by a collision between fluctuating spacetime membranes), or Lee Smolin's fecund cosmoses model (when a black hole forms in one cosmos, it spawns the Big Bang of another cosmos). Physicists do not think that the Cosmos appeared out of an absolute non-existence (ex nihilo). To the contrary, non-existence
doesn't exist.
Now, since you have agreed that things do not spring into existence ex nihilo, please note that this is a problem for any hypothesis of divine creation ex nihilo. We already know that things don't appear out of non-existence (the principle of Conservation of Energy and Matter). "Because a god said so" doesn't change that. In the Book of Genesis, when Yahweh says "Let there be light," if there is
no light, how can it hear the command and obediently leap into existence? The non-existent cannot obey commands. If the deity is not taking some of its own energy and transforming it into light, then the command as such is redundant. "Light just springs into existence out of nothing" is no different than "Light just springs into existence out of nothing, because somebody told it to." The command cannot be causal because when it is given, there is no light or anything else for it to act upon. Non-existence, by definition, can't
do anything, in response to commands or otherwise.
If the deity
is transforming some of its energy into light, then it's just another case of one form of energy transforming into another. This happens all the time, without any need for the involvement of a deity.