Saturday, May 11, 2024

Anecdote

Anecdote

Preface

This photo is from my British Isles-Manitoba trip: Edinburgh on the way to Edinburgh Castle, April 16 2024.

This Blogger article was originally published December 16 2015, with significant additions and revisions for an entry on academia.edu on May 11 2024. 

Pirie

Back to the Pirie text review:

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

The author explains an anecdote is a particular story. (41). In contrast, a general assertion explains what occurs in general. (41). An anecdote does not prove or demonstrate the general assertion wrong, but only that something happened in a particular case. (41). The counter-example does indeed prove or demonstrate the general assertion is not universal. (41). The anecdote does not disprove the general assertion. The anecdote does not disprove what generally happens. (41).

'To counter an argument of principle with a few contrary cases is to enter the fallacy of anecdotal reasoning'. (42)

Anecdotal fallacy has similarities to accident fallacy, also in Pirie's text and discussed on this site in two articles. Both involve general and specific cases and arguments. 

Internet Encyclopedia of Philosophy

Cited

Cited 

'Author Information 

Bradley Dowden 
Email: dowden@csus.edu 
California State University, Sacramento 
U. S. A.'

'Anecdotal Evidence
 
This is fallacious generalizing on the basis of a some story that provides an inadequate sample. If you discount evidence arrived at by systematic search or by testing in favor of a few firsthand stories, then your reasoning contains the fallacy of overemphasizing anecdotal evidence.

Example:

Yeah, I've read the health warnings on those cigarette packs and I know about all that health research, but my brother smokes, and he says he's never been sick a day in his life, so I know smoking can't really hurt you.'

End Citation

Anecdotal fallacy

Overruling general knowledge and argumentation via specific anecdotal argument.

Example

Yes, I know cigarettes supposedly according to medical science cause lung and other cancers, but both my Grandpa's smoked like fireplaces and each lived to 90 years old plus and so I smoke every day.

The philosophical red flag that comes to mind is the danger of making what is specific, general and what is general, specific.

Example

Fallaciously making what is specific, general:

Premise: God spoke to me in a dream once.

Conclusion: God speaks to me in every dream.

A problem with this argument is that is that it takes specific evidence from one dream, which does not apply to virtually every other dream (with allowance for a few exceptions) that has occurred. Dreams are typically in the natural realm and one anecdotal dream that may have an aspect to it that was supernatural, does not mean that all dreams have a supernatural aspect and supernatural content.

Composition Fallacy

In contrast


The Composition Fallacy 

Pirie 

Cited

'The fallacy of composition occurs when it is claimed that what is true for individual members of a class is also true for the class considered as a unit.' (62).

'It is fallacious to suppose that what is true of the parts must also be true of the new entity they collectively make up.' (62). 

'This must be a good orchestra because each of its members is a talented musician.' (62).

Blackburn defines this fallacy similarly: '...arguing because something is true of members of a group or collection, it is true of the group as a whole. (71). 

Example

Fallaciously making what is general, specific:

Premise: Human dream content is natural.

Conclusion: Human dream content is always entirely natural.

A problem with this argument is that although all human dreams have a natural aspect, taking place in the human brain, it is not logically impossible, or unreasonable, that a particular human dream could have a supernatural aspect and supernatural content.

References

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. (Philosophy).

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London. 

Internet Encyclopedia of Philosophy: A Peer-Reviewed Academic Resource 

Cited 

'References and Further Reading'

'Eemeren, Frans H. van, R. F. Grootendorst, F. S. Henkemans, J. A. Blair, R. H. Johnson, E. C. W. Krabbe, C. W. Plantin, D. N. Walton, C. A. Willard, J. A. Woods, and D. F. Zarefsky, 1996. Fundamentals of Argumentation Theory: A Handbook of Historical Backgrounds and Contemporary Developments. Mahwah, New Jersey, Lawrence Erlbaum Associates, Publishers. 

Fearnside, W. Ward and William B. Holther, 1959. Fallacy: The Counterfeit of Argument. Prentice-Hall, Inc. Englewood Cliffs, New Jersey. 

Fischer, David Hackett., 1970. Historian’s Fallacies: Toward Logic of Historical Thought. New York, Harper & Row, New York, N.Y. This book contains additional fallacies to those in this article, but they are much less common, and many have obscure names. 

Groarke, Leo and C. Tindale, 2003. Good Reasoning Matters! 3rd edition, Toronto, Oxford University Press. 

Hamblin, Charles L., 1970. Fallacies. London, Methuen. 

Hansen, Has V. and R. C. Pinto., 1995. Fallacies: Classical and Contemporary Readings. University Park, Pennsylvania State University Press. 

Huff, Darrell, 1954. How to Lie with Statistics. New York, W. W. Norton. 

Levi, D. S., 1994. “Begging What is at Issue in the Argument,” Argumentation, 8, 265-282. 

Schwartz, Thomas, 1981. “Logic as a Liberal Art,” Teaching Philosophy 4, 231-247. 

Walton, Douglas N., 1989. Informal Logic: A Handbook for Critical Argumentation. Cambridge, Cambridge University Press. 

Walton, Douglas N., 1995. A Pragmatic Theory of Fallacy. Tuscaloosa, University of Alabama Press. 

Walton, Douglas N., 1997. Appeal to Expert Opinion: Arguments from Authority. University Park, Pennsylvania State University Press. 

Whately, Richard, 1836. Elements of Logic. New York, Jackson. 

Woods, John and D. N. Walton, 1989. Fallacies: Selected Papers 1972-1982. Dordrecht, Holland, Foris.

Friday, March 29, 2024

Vicious sports regress

January 16, 2017
Vicious sports regress

Preface

This posting was published January 16, 2017, and was revised March 29, 2024 for an entry on academia.edu.

Some related articles

Monday, October 02, 2006 A Vicious Regress (There is a version on academia.edu) 



Prime Time Sports 

This was hosted by Bob McCown on Sportsnet at the time. (Paraphrased conversation)

Prime Time

Caller: The baseball player mentioned, signed with a new agent. But how did he find that agent? Did he not need an agent to find that agent?

Host: The player knows the industry and player agents. If you are meaning that the player needed to find an agent to find an agent, then that agent would need to find an agent to infinitude.
---

Blackburn on Vicious Regress

In the Oxford Dictionary of Philosophy, Simon Blackburn discusses ‘infinite regress’ and mentions that this occurs in a vicious way whenever a problem tries to solve itself and yet remains with the same problem it had previously. Blackburn (1996: 324) A vicious regress is an infinite regress that does not solve its own problem, while a benign regress is an infinite regress that does not fail to solve its own problem. Blackburn (1996: 324). Blackburn writes that there is frequently room for debate on what is a vicious regress or benign regress. Blackburn (1996: 324). An example of a benign regress is infinite numbers both plus and minus, as they in reality represent conceptualized things as opposed to being real things. 'Problem' solved. 

Therefore: Based on my philosophical reading and Blackburn's explanation, it can be deduced that philosophers would debate whether a particular vicious regress is illogical and whether it is using a logical fallacy. A formal fallacy is concerned with presenting a logical form to avoid being fallacious, and an informal fallacy occurs when there are errors in reasoning with a premise (s) and conclusion. The vicious regress is considered by some an informal fallacy. The fact that it is debated is a clue that it is not a matter of formal, logical, form.

Further: An argument can be logical and not sound, as sound arguments are not the only valid arguments but are those where 'all the premises are true'. Elements (1997: 35). Whether or not a particular vicious regress, and the examples I raised, are illogical and using a logical fallacy in the sense of invalid argument is of secondary importance. It is of primary importance when a vicious regress is not reasonable and does not solve its own problem and is fallacious as in presenting faulty reasoning. I reason. 

Bradley (371) opines that it is not illogical, and not a vicious regress that each act of free choice is caused by another act of free choice. I agree that it is not necessarily illogical, but disagree that the argument as described is not a vicious regress. Bradley mentions that overall, a vicious regress is not necessarily illogical. This point is debated by philosophers. But, I reason a vicious regress is not philosophically reasonable.

This regress can be stopped by stating as premise that a particular agent is sufficient.

Necessary/Sufficient


Department of Philosophy Dr. Craig Hanks

Cited 

Confusion of Necessary with a Sufficient Condition 

A causal fallacy you commit this fallacy when you assume that a necessary condition of an event is sufficient for the event to occur. A necessary condition is a condition that must be present for an event to occur. A sufficient condition is a condition or set of conditions that will produce the event. A necessary condition must be there, but it alone does not provide sufficient cause for the occurrence of the event. Only the sufficient grounds can do this. In other words, all of the necessary elements must be there. 

Cited 

I don't know why the car won't run; I just filled the gas tank. 

A sufficient condition is a condition or set of conditions that will produce the event.

The vehicle needs to be started too. A missing premise.

I reason that as God is the necessary cause of all things, directly or indirectly, God is also the sufficient cause of all things. As a theistic philosopher of religion and theologian within the Reformed tradition, everything that occurs is caused by God, either directly willed, or indirectly willed, which could also be called, allowed. The necessary cause exists, but contingent caused things only exist when the necessary cause is the sufficient cause.

Blackburn on Necessary/Sufficient conditions

Philosopher Blackburn explains... 'If p is a necessary condition of q, then q cannot be true unless p is true. If p is a sufficient condition of q, then given that p is true, q is so as well.' (73). Blackburn provides the example: Steering well is a necessary condition of driving well... (73). But it is not sufficient, as one can steer well, but be an overall bad driver. (73). Perhaps, one steers very well, but is overly occupied by texting while driving. (My add, and not my practice) 

This concept from Blackburn with the use of symbolic logic, provides a level of complexity, yet consistent and logical at the same time. But providing a true example provides another level of difficulty. 

A solid/true example

Infinite attributes (a) are a necessary condition of infinite nature (b). Infinite attributes (a) are a necessary condition of infinite nature (b), then infinite nature (b) cannot be true unless infinite attributes (a) are true. If infinite attributes (a) are a sufficient condition of infinite nature (b), then given that infinite attributes (a) are true, then infinite nature (b) is so as well.

Based on a 2017 phone conversation, with additions

In a 2017 phone conversation, paraphrased, I referenced in brief, the three examples of a vicious regress, below. 

A god, is caused by a god, is caused by a god, is caused by a god, ad infinitum, is an infinite regress. It is a vicious regress, because it does not solve its own problem and requires a first cause, without a cause. 

In answer

From a theistic philosophy of religion, perspective, the first cause, can be considered what is necessary and exists by necessity. The necessary is infinite and eternal. The sufficient cause. The contingent is finite, and at best, everlasting.

From a biblical perspective this is Almighty God, infinite and eternal. Finite creations are contingent. God created the finite...


ESV (English Standard Version) 

12 It is he who made the earth by his power, who established the world by his wisdom, and by his understanding stretched out the heavens.


NASB (New American Standard Bible) 

12 It is He who made the earth by His power, Who established the world by His wisdom; And by His understanding He has stretched out the heavens. 


King James Version (KJV) 

12 He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.

I am not a linguist, but a fellow scholar from church mentioned Jerimiah 10:12 to me and I reason it works here. The English versions I chose appear to reasonably match the Hebrew translation to English.



























---

A choice is caused by a choice, is caused by a choice, is caused by a choice, ad infinitum, is an infinite regress. It is a vicious regress, because it does not solve its own problem and requires a first cause, without a cause. 

In answer

Human choice is traced back to human nature. Human nature is traced back to its creator, God, that has infinite, eternal nature and will/choice. God simply is. Existing outside of time eternally, and creating finite, time, matter, energy, space, outside of eternity.

Time is caused by time, is caused by time, is caused by time, ad infinitum, is an infinite regress. 

In answer

It is a vicious regress, because it does not solve its own problem and requires a first cause, without a cause. 

If time is infinitely past, how do we arrive at the present time?

(We do not)

If there is an infinite distance between Maple Ridge and Vancouver, how do we arrive in Vancouver? 

(We do not)

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

BRADLEY, RAYMOND D. (1996) ‘Infinite Regress Argument’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

CONWAY DAVID A. AND RONALD MUNSON (1997) The Elements of Reasoning, Wadsworth Publishing Company, New York.

CRAIG, WILLIAM LANE, (1991)(2006) ‘The Existence of God and the Beginning of the Universe’,Truth: A Journal of Modern Thought 3 (1991) 85-96. http://www.leaderu.com/truth/3truth11.html pp. 1-18. 

EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University. http://edwards.yale.edu/archive/documents/page?document_id=10817&search_id=&source_type=edited&pagenumber=1

EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University. 

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas.http://www.jonathanedwards.com 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan. 

FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

GIJSBERS, VICTOR, (2006) ‘Theistic Arguments: First Cause’ http://positiveatheism.org/faq/firstcause.htm pp. 1-2. 

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. (Philosophy). 

MARTIN, WALTER (2006) 'The Mormon Doctrine of God', San Juan Capistrano, Walter Martin.org. http://www.waltermartin.org/mormon.html#mormdoc 

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

REED, HOLLY (2004) ‘Jonathan Edwards’, in The Boston Collaborative Encyclopedia of Modern Western Theology, Boston, The Boston Collaborative Encyclopedia of Modern Western Theology. 

SLICK, MATTHEW J. (2006) A logical proof that Mormonism is false, Meridian, Idaho, Christian Apologetics and Research Ministry. http://www.carm.org/lds/infinity.htm 

SMITH, JOSEPH (1844)(2006) ‘Sermon by the Prophet-The Christian Godhead-Plurality of Gods’, History of the Church, Vol. 6, p. 473-479. http://www.utlm.org 

STORMS, SAM (2006) 'Jonathan Edwards on the Will', Kansas City, Missouri. Enjoying God Ministries. Enjoyinggodministries.com http://www.enjoyinggodministries.com/article.asp?id=368 

TCHIVIDJIAN, W. TULLIAN, (2001) ‘Reflections on Jonathan Edwards’ View of Free Will, in IIIM Magazine Online, Volume 3, Number 51, December 17 to December 23, Fern Park, Florida, IIIM Magazine Online. 

TOLHURST, WILLIAM (1996) 'Vicious Regress', in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

Monday, March 04, 2024

The Orthodox Study Bible: Free will

The Orthodox Study Bible: Free will

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.

Preface

Published January 2, 2019, I was disappointed and surprised to see that originally I did not provide in the main text, the free will citation from the Orthodox Study Bible. I will revise and republish this article on March 4, 2024 and also provide an entry on academia.edu.

Cited from the Orthodox Study Bible, Glossary:

'Free Will

The freedom to choose between good and evil, between God and sin, which is one aspect of humanity created in the image of God. According to Orthodox teaching, sin stains the image of God but does not destroy it. Human beings may choose to reject the gospel, but must suffer the consequences of their decision (see Gen. 3:22, 23, Rev 3:20).' (799).

Based on my MPhil/PhD and website work:

Indeterminism is equated with incompatibilism which states that God, or any other being, cannot cause by force or coercion any human action, nor can any action be simultaneously willed by God or any other being, for the human action to remain significantly free. Also known as libertarian free will.

I would consider the Orthodox view a form of incompatibilism, philosophically. Theologically it would be generally known as free will or libertarian free will. This is also the case with classic viewpoints within the Roman Catholic Church, the evangelical church (movement) and typically within charismatic and Pentecostal churches. From the citation, I agree that human beings are created in the image and I will add, likeness of God (Genesis 1: 26-27). I agree that the image and likeness of God within the human nature is tainted, but not destroyed through fallen human nature and human embracing of sin. I differ in that I reason, as Reformed, that any free will theology/philosophy of a human being freely choosing or rejecting the gospel in some autonomous way is not accurate.

By default no human being will freely choose the gospel, due to the universal sinful nature of humanity described in Romans, Chapter 3, where it is mentioned that there are none righteous in verse 10, and none that seek God in verse 11. C.E.B. Cranfield states that this passage (vv. 10-18) indicates that without exception, all people are sinners. Cranfield (1992: 66). Cranfield further writes that the idea being put across is that human beings live as if they have no reckoning with God, and are practical, even if not actual atheists. Cranfield (1992: 67). Robert H. Mounce notes concerning this passage that although some may seek a religious experience, it is not the same as seeking the true God. Mounce (1995: 109). To Mounce, God seeks the Christian believer, and not the other way around. Mounce (1995: 109). Therefore with this interpretation of the Romans passage, if libertarian free will was true, no one would ever come to Christ through the gospel, because God would not simultaneously will that a person believe it.

Within a Reformed theology and philosophy...

Philosophically, compatibilism (soft determinism) would agree with incompatibilism that God or any other being cannot cause by force or coercion any significantly free human action, for which there would be significant moral accountability, but contrary to incompatibilism reasons that God can simultaneously will significantly free human actions for which there is significant human, moral accountability.

J.S. Feinberg explains that compatibilism does not allow for coercion or force, but holds that God, or some outside force, can simultaneously determine with the use of persuasion, that an action will or will not take place. Feinberg (1986: 24). Feinberg writes that certain nonconstraining conditions could strongly influence actions, in conjunction with human free will performing these actions. Feinberg (1994: 60). With this viewpoint, there will be no contradiction in stating that God would create human beings who were significantly free, unconstrained, and yet committed actions that God willed. Feinberg (2001: 637). If a human being is forced or coerced, the moral accountability is significantly diminished (at least) and would be considered determinism/hard determinism, not compatibilism/soft determinism. 

In my compatibilistic model, at least, through a theoretical chain of human nature, consciousness, desires, will and choice, a person embraces as secondary cause, what was caused, willed and allowed by the primary cause. This in regard to human thoughts, choice, acts and actions. This first cause would be God, in a biblical view. This would be the case in regard to both human salvation and a continued rejection of God, outside of salvation. A person cannot simply on his/her own, choose the gospel but must first be chosen by God (Romans 8-9, Ephesians 1, as examples) regenerated (John 3, Titus 3, 1 Peter 1, as examples) through the Holy Spirit, and the atoning and resurrection work of Jesus Christ, applied to him/her. From my Reformed, biblical perspective, God causes regeneration in the chosen person (s).

Page 799
AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press.

AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia. 

AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia.

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books.

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. http://www.ccel.org/ccel/calvin/institutes.html

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. http://www.ccel.org/ccel/calvin/institutes.html

CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company.

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company.

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books. 

CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust.

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.

EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. Jonathanedwards.com.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan.

FEINBERG, JOHN.S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House. 

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

FLEW, ANTONY (1955) ‘Divine Omnipotence and Human Freedom’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.

FLEW, ANTONY (1955) ‘Theology and Falsification’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, London, SCM, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press.

FLEW, ANTONY (1983)(1996) ‘The Falsification Challenge’, in Antony Flew and A. MacIntrye (eds.), New Essays in Philosophical Theology, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press. 

FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.), Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company.

FLEW, ANTONY AND A.MACINTRYE (1999) ‘Philosophy of Religion’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

FOULKES, FRANCIS (1989) Ephesians, Grand Rapids, Inter-Varsity Press. 

GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.

HAMILTON, VICTOR P. (1988) Handbook on the Pentateuch, Grand Rapids, Baker Book House. 

HASKER, WILLIAM (1989) God, Time, and Knowledge, Ithaca, Cornell University Press. 

HASKER, WILLIAM (1993) ‘C. Robert Mesle, John Hick’s Theodicy: A Process Humanist Critique’, in Philosophy of Religion, Volume 34, Number 1, pp. 55-56. Dordrecht, Netherlands, Philosophy of Religion.

HASKER, WILLIAM (1994) ‘Can Philosophy Defend Theology?’, in Faith and Philosophy, Volume 11, Number 2, April, pp. 272-278. Wilmore, Kentucky, Asbury College.

HASKER, WILLIAM (2000) ‘The Problem of Evil in Process Theism and Classical Free Will Theism’, in Process Studies, Volume. 29, Number 2, Fall-Winter, pp. 194-208. Claremont, California, Religion Online. http://www.religion-online.org/showarticle.asp?title=3019

HASKER, WILLIAM (2003) ‘Counterfactuals and Evil’, in Philosophia Christi, Volume 5, Number 1, pp. 235-249. La Mirada, California, Biola University.

HASKER, WILLIAM (2003) ‘Is Free-Will Theism Religiously Inadequate? A Reply to Ciocchi’, in Religious Studies, Volume 39, Number 4, December, pp. 431-440. Cambridge, Cambridge University Press.

HASKER, WILLIAM (2007) ‘Peter van Inwagen, The Problem of Evil’, in Notre Dame Philosophical Reviews, Notre Dame, Notre Dame Philosophical Reviews. http://ndpr.nd.edu/review.cfm?id=9064

HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library.

HICK, JOHN (1978) ‘Present and Future Life’, Harvard Theological Review, Volume 71, Number 1-2, January-April, Harvard University.

HICK, JOHN (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.

HICK, JOHN (1993) ‘Afterword’ in GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.

HICK, JOHN (1993) The Metaphor of God Incarnate, Louisville, Kentucky, John Know Press. 

HICK, JOHN (1994) Death and Eternal Life, Louisville, Kentucky, John Knox Press.

HICK, JOHN (1999) ‘Life after Death’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press.

KREEFT, PETER (1988) Fundamentals of the Faith, San Francisco, Ignatius Press. KREEFT, PETER AND RONALD K. TACELLI (1994) Handbook of Christian Apologetics, Downers Grove, Illinois, InterVarsity Press. LA SOR, WILLIAM SANFORD, DAVID ALLAN HUBBARD, AND FREDERIC WILLIAM BUSH. (1987) Old Testament Survey, Grand Rapids, William B. Eerdmans Publishing Company. 

MACKIE, J.L. (1955)(1996) ‘Evil and Omnipotence’, in Mind, in Michael Peterson, William Hasker, Bruce Reichenbach, and David Basinger (eds.), Philosophy of Religion, Oxford, Oxford University Press.

MACKIE, J.L. (1971)(1977)(2002) ‘Evil and Omnipotence’, in The Philosophy of Religion, in Alvin C. Plantinga, God, Freedom, and Evil, Grand Rapids. Wm. B. Eerdmans Publishing Company. 

MELE, ALFRED R. (1996) ‘Extrinsic Desire’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press. MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company.

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press.

PLANTINGA, ALVIN C. (2000) Warranted Christian Belief, Oxford, Oxford University Press.

Sunday, February 25, 2024

Blinding With Science

VanCityBuzz: Vancouver 1978
Blinding With Science

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

Preface

Originally published 11/01/2016, revised for an entry on academia.edu, 25/02/2024. 

Pirie states in regards to this fallacy entry:

'Science enjoys an enormous prestige because it has got so many things right.' (50).

As well:

'In the popular imagination, the dedicated scientist in his white coat is a fount of real knowledge as opposed to mere opinion'. (50). I am in particular agreement with the first statement that science has basically added much to human knowledge throughout history. Including for example, in regard to computer science in order for me to type and produce this online article.

I also view other academic disciplines as viable sources of getting so 'many things right', such as, for example, ones relevant to my academic writing, Biblical Studies, Theology, Philosophy, Philosophy of Religion.

In regard to the second statement, other academic disciplines provide significant real knowledge and not just mere opinion. Even empirically, inductively based academia would not have exhaustive, infinite knowledge and may theorize at times with deduction and opinion.

Therefore from science we read and hear the term 'The theory of" in numerous contexts.

There is as well:

Philosophy of Mathematics

Stanford Encyclopedia of Philosophy 2007 & 2012

Cited

'If mathematics is regarded as a science, then the philosophy of mathematics can be regarded as a branch of the philosophy of science, next to disciplines such as the philosophy of physics and the philosophy of biology. However, because of its subject matter, the philosophy of mathematics occupies a special place in the philosophy of science. Whereas the natural sciences investigate entities that are located in space in time, it is not at all obvious that this also the case of the objects that are studied in mathematics. In addition to that, the methods of investigation of mathematics differ markedly from the methods of investigation in the natural sciences. Whereas the latter acquire general knowledge using inductive methods, mathematical knowledge appears to be acquired in a different way: by deduction from basic principles. The status of mathematical knowledge also appears to differ from the status of knowledge in the natural sciences. The theories of the natural sciences appear to be less certain and more open to revision than mathematical theories. For these reasons mathematics poses problems of a quite distinctive kind for philosophy. Therefore philosophers have accorded special attention to ontological and epistemological questions concerning mathematics.'

End

Pirie reasons: 'Many people, anxious to invest their own views with the authority of the scientist, don the white coat of scientific jargon in an attempt to pass of their own assertions as something they are not.' (50). Deception is taking place, 'that objective experimental evidence supports' (50) scientific claims. The audience is blinded with science. (50).

From my moderate conservative Biblical, Christian worldview within the Reformed tradition, I realize that this 'blinded with science' claim will be made by some conservative Christian Creationists against some secular Darwinian Evolutionists and by some secular Darwinian Evolutionists against some conservative Christian Creationists. (And similar groups could be named).

Therefore an answer from me as an academic, yet non-scientist, is to be as scientifically objective as possible.

The same approach that should be taken with every academic discipline.

Proverbs 23:23

New American Standard Bible (NASB)

23 Buy truth, and do not sell it, Get wisdom and instruction and understanding.

Back to Pirie:

The author provides some rules for using this fallacy such as...

'Remember to use long words' (51).

Use the words to 'prevent communication' (52).

A deceptive goal would be to transfer the 'easily refuted' to something 'profound, impressive and hard to deny'. (52). In other words, as can be done in the fields of philosophical theology and philosophy of religion; use plenty of academic jargon to confuse and baffle the average reader. But of course, everyone is not fooled, all of the time. Pirie states that years of work with this fallacy will 'repay you not only with a doctorate in the social sciences, but with the ability to deceive an audience utterly into believing that you know what you are talking about.' (52). I certainly do not want to, with my academic background in theology and philosophy of religion; a formal education somewhat similar, but not by any means identical to Pirie's philosophy and logic education, broad-brush negatively all those with a Doctorate in the Social Sciences, to be very clear!

Sothebys: Sweden
Blinding With Scientism

Scientism is questionable academically, when it seeks only scientific means as a source of truth.

Scientism: A pejorative term for the concept that only the methods of natural science and related categories form the elements for any philosophical or other enquiry. Blackburn (1996: 344). 

From Oxford Scientism: 1 a a method or doctrine regarded as characteristic of scientists b the use of practice of this. 2 often derogatory, an excessive belief in or application of scientific method. Oxford (1995: 1236). It may be considered pejorative when used by critics, from a secular British perspective, but there is significant accuracy to this term. A scientism approach is problematic when it omits and ignores as beneficial the non-empirical, scientifically speaking, premises and conclusions that work as evidences for God with historical, biblical revelation. Noting these as metaphysical and irrelevant. However, the historical characters, for example, within the Hebrew Bible and New Testament are empirically documented. An approach using scientism also ignores philosophical support within philosophy of religion for theism that would parallel theological, biblical concepts in regard to God. Notably, first-cause. 

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

CONWAY DAVID A. AND RONALD MUNSON (1997) The Elements of Reasoning, Wadsworth Publishing Company, New York.

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. (Philosophy). 

OXFORD DICTIONARY OF SCIENCE (2010) Oxford, Oxford University Press.

PAPINEAU, DAVID (Gen. Ed) (2016) Philosophy: Theories and Great Thinkers, New York, Shelter Harbour Press.

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

SZUDEK, ANDY & TORSLEY, SARAH (2018) The Little Book of Philosophy, Landau Cecile (Ed), London, DK Publishing.

THE CONCISE OXFORD DICTIONARY (1995) Della Thompson (ed.), Oxford, Clarendon Press.

THE ORTHODOX STUDY BIBLE, NEW TESTAMENT AND PSALMS
(1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.