Hey, you're impressed with your thousands of years of Catholic history and dozens of learned old men. I'm holding up millions of years and billions of individuals. I think I'm holding the stronger hand.
Y'know, I have a problem with this for several reasons:
1. In a debate, one should proceed from mutually agreed premises to conclusions about which there is disagreement. My friend is aware that I don't think that human beings evolved from pre-existing living things, and you are on a forum in which there is a strong right wing evangelical Christian sentiment which entails, among other things, an outright denial of macroevolution in general (which even I don't deny).
What's the point of bringing it up?
2. Even if I granted that human beings evolved from pre-existing living things, I would still have to remind you, RexLunae, that "survival of the fittest" and all such teleological views of evolutions (i.e., that things are evolving so as to become "better") simply isn't an accurate representation of what's going on, from the viewpoint of biology.
It's not the "best" genes that get passed down. The genes which get passed down are whatever
just so happens to get passed on. A random mutation doesn't have to be beneficial. It just has to leave the animal "good enough" to reproduce itself, even if that mutation ultimately is harmful to the animal.
Do I really have to talk about hereditary genetic diseases?
So, no, even if human beings have been evolving for millions of years, that doesn't really tell us anything about how intelligent the average human being is. For one thing, the brain isn't the cause (even the material cause) of intellectual knowledge (to understand this, you'd have to be familiar with Aristotle's De Anima). But
even if it were, all that this tells us is that human beings have sufficiently good (or sufficiently non-defective) brains to permit them to survive long enough to have babies.
And I will point out to you, RexLunae, the fact that really stupid, uneducated, etc., people have
lots of babies. This was the whole premise of the movie
Idiocracy.
No, it's actually not, and again I feel like I might need to go get my dictionary. I will agree that it's not totally rational, but it's not dramatically less rational than any other religious position.
"I hope that there is a teacup orbiting Jupiter. Therefore, I believe that there is a teacup orbiting Jupiter."
Such as? Your own personal scorecard?
So, currently in my Ph.D. graduate studies, I am: 1. in the process of writing lectures for a rational anthropology course I am teaching and 2. preparing a dissertation proposal.
If you want copies of said lectures, be sure to let me know. :wave2:
I'm a little surprised that you consider Hume to be definitive on that question. If you take his argument to its logical conclusion, you would be an agnostic, since you would have no way to distinguish between a world which is governed by a god and one that is not.
Yes.
That is my point. That's why what Evoken said was silly and why the assertion in question is actual, literal nonsense (i.e., doesn't mean anything).
Again, that's why, when I asked you what such a world would look like, your delightfully useless answer was: "It would look intentional."
You have no such criteria for distinguishing such a world because there are no such criteria.
All of this, of course, is utterly crushing for the design arguments which were popular in Hume's time, but utterly inconsequential to Thomistic and Neoplatonic metaphysics (of which Hume seemed to be, by and large, unaware; he quotes Plotinus in the work, but apparently without any real understanding of his doctrines.
There isn't any one traditional Greek and Christian, or even Catholic conception. Certainly, there have been Catholics who have made moral arguments which all presume the nature of God. Are you repudiating those? Aquinas?
I subscribe by and large to St. Thomas' conception of God. You will, I am sure, tell me that the fifth way is a design argument. I'll answer: "No, it isn't."
Nor for believing in any such thing as a god.
I completely agree with this. The particular arrangement of the universe tells us absolutely nothing about the existence or non-existence of God. In terms of the sciences, the question of God's existence only arises in metaphysics (in the Aristotelian sense).
If you've read Hume's work in question, I'm surprised you need even ask. Do you recall Hume's discussion of a "rational," "thinking" God, i.e., the sort of God who is a kind of "intellectual cosmos or universe"?
It depends on how broadly or narrowly you take the notion. If you're trying to ask the question in the wide-open field of all possible gods, sure, I agree. But if you look more narrowly at any of the hypothetical gods proposed by any of the classical arguments for a god, it starts to make more sense, because the arguments themselves constrain the gods that they could apply to.
If the conception in question is Christian, Neoplatonic and/or Thomistic, then the assertion is meaningless. I believe in a God "who inhabiteth light inaccessible, whom no man hath seen, nor can see" (1 Timothy 6:16).
The Catholic hymn "holy darkness" comes to mind.
I believe in a God, who for all intents and purposes, is silent with respect to us.
I would bet that it fits a lot better than you realize because you've assumed that you understand his prior beliefs rather than trying to understand them from him.
My assumption is that his beliefs were Catholic beliefs. :idunno:
So does Christianity. Christianity literally is about God made (-morphesis) man (anthropo-). If you attack the entire space of all possible gods, yes, it's very hard to have any basis for drawing any conclusions, but Christianity tells us about the God that it believes in. It tells us a lot. And thus it's a much easier target.
You're equivocating. Christian doctrine is that God became man vis-a-vis the hypostatic union. In other words, Jesus Christ fully is God and fully is man. Thus, we can use the word "God" to supposit for (i.e., "stand for") the person of Jesus, i.e., the Divine Word, and say: "God is a man."
It doesn't anthropomorphize the divine nature (i.e., deity) itself. In other words, it doesn't make divinity into humanity.
They've got a book, you've got a canon. Is one really more rational than the other?
Consult the ISIS thread (and if interested, consult St. Augustine's
On the Usefulness of Belief (
De Utilitate Credendi)). That's not really a fair assessment.