REBUTTAL #2
AT has already assumed that nature is uniform when it’s the very thing he must be proving! He is begging the question!
Frank, as condescending as this may sound, you really need to take a philosophy 101 class, or read a book. It's embarrassing enough that you've been banned for being a jerk, but your rebuttals are just bleeding with your ignorance. I am only continuing this debate out of respect.
For example:
You accusing me of committing the fallacy of 'begging the question' - I don't know if you're familiar with what this means, but its when a premise in an argument presupposes the conclusion in some way.
Example:
God exists because the Bible says so. The Bible was written by God.
The conclusion is 'god exists' and his premise 'because the bible says so' assumes the conclusion. Since my conclusion is *not* that nature is uniform, but rather, that all explanations therefore must be naturalistic, and I have nowhere in my premise(s) the conclusion, this is not 'begging the question.'
Here's what it would look like to beg the question in respect to induction.
Since nature has always been uniform in the past, tomorrow it will be uniform.
How, AT, can you account for the uniformity of nature?
Frank, please answer my question
Frank, does god have a nature? Is it not in god's nature to be good? What reason does god have to expect that tomorrow his nature will change to evil, or suddenly he becomes not all-powerful? The truth is, you most likely believe that gods nature is eternal and unchanging (uniform). Please explain what accounts for the uniformity of god's nature. Sure, god may control this world, but that presupposes he does so based on his will or nature which is unchanging.
If you answer "His eternal nature just is" - then my reply to the problem of induction is 'The cosmos reflects eternal laws which govern all that is'
Currently, I'm quite skeptical a justification is possible or even needed for induction. All apparent justifications have been circular. As of now I simply presuppose the uniformity of nature, as somewhat of an axiom. All things aside, I'm guessing you think you do have a justification for induction, if that's true frank then can you please address my *argument* - If you think we're justified in using induction, then address my inductive argument!
Well, as far as I can tell the uniformity of nature assumes a super naturalistic explanation. I’d like to see how AT deals with that argument.
Please explain this. Answer my questions above.
AT believes that the physical brain is the mind. And the mind is the physical brain.
The mind is what the brain does. Just as digestion is what a stomach does. This also is not what "I believe" but rather the conclusion that the scientific community has made.
It’s just physical. And if our “minds” are nothing but physical entities do we label our “thinking” false or true? That would be as meaningful as saying your chair is false.
Huh? 'thinking' is not true or false, statements are. Truth is the status of a statement. Even if our minds were nonphysical, or made of water they would not be 'true' - What on earth are you smoking my friend, holy cow.
If the world were only made of matter, our subjective consciousness would not exist. But they do exist!
Oh brother. I recommend "How the Mind Works by Steven Pinker" - "The Mind's I: Fantasies and Reflections on Self & Soul by Douglas R. Hofstadter, Daniel C. Dennett"
However, even if we grant his premise (via induction) it doesn’t necessarily follow that God doesn’t exist because we can give evidence for immaterial minds
Finally. This is your only example in this debate where you actually address my arguments. 25/990 words of your entire reubuttle. Provide one example of a mind with out a physical machine.
Does a machine like a car feel a mental sensation like pain though? Sadly, AT describes our minds as “machines” too.
No, not like a car, but yes machines can, in principle feel pain. Please read the MINDS-I.
God is by definition not physical like us. In fact, my opponent agreed with me. In his opening, he states that God is “Transcendent (above nature / beyond)” and “Disembodied (no physical body).” If God has no physical body then obviously he would have no physical brain.
Frank, that's my point. My argument supports the conclusion that such a being can't exist!
AT’s argument for naturalism and the mind-body via induction is filled with logical fallacies, and he has yet to deal with the problem of induction as well as refute my evolutionary argument against naturalism and then some.
1) You only listed one logical fallacy, which ended up not even being a fallacy
2) You have not given an account for the problem of induction
3) You have not even mentioned why my refutation is the EVAAN fails