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Regarding Karen Armstrong’s latest book “The Case for God”, I would
suggest that she herself makes a good case against God, or at least in
not believing in the need for a deity.
First, let it be said that I have nothing but respect and admiration for
her intelligence and scholarship. Indeed, to listen to her speak is a
delight in the pleasure of experiencing a wonderfully sharp and agile
mind at work.
However, that said, by using quotations from “The Case for God” which
frame her conclusions, I would suggest different, even opposite
conclusions. For example:
Yet, the characteristic which separated that early humanity of the rest
of life was its capacity to think — to reason, to conceptualize — in
however a primitive fashion it may have been. With little or no abstract
knowledge, and with no continuity of knowledge other than habit and
oral tradition, humanity wrestled with the same philosophical concepts
we still wrestle with today: metaphysics, epistemology, ethics and
politics, or the studies of being, knowing and acting, both as individuals
and as a group.
Thus, the sun and the moon and the stars traveled across the sky
because great beings moved them (or were perhaps these beings), just
as the humans themselves push rocks, cut reeds and created huts to
get out of the rain these great beings showered upon them with
seeming regularity.
In this sense, religion was also the first science, an attempt to explain
what was apparent, by what was not. Causality was humanity’s first
guide to knowledge .
But to science and reason in the practical world, after the Greeks had
formalized them, a belief with neither sensory evidence or rational
proof, was considered a contradiction and meaningless, something to
be discarded as useless. I would suggest, as Socrates suggested, that
answers or hypotheses which are contradictory or lead to absurd
conclusions, are simply without validity, and should be dismissed as
unworthy.
This should have been a warning. But it was not heeded. For science
was no further along in explaining existence and the world than in the
early days of human civilization. It had no verifiable alternative for
causality. Faith and its beliefs remained as the only explanation for the
unexplained. By the Renaissance and the birth of modern scientific
principles, faith had ruled for two thousand years. And in all those
centuries, many vested interests, both sacred and secular, had formed
to keep it that way.
But belief is not proof any more than a feeling is. The issue is really not
about the existence of a deity. It is simply and only about faith versus
reason and which can be trusted to lead us to truth, to the recognition
of reality, to what exists objectively, independent of our subjective
desires.
It doesn’t matter what the subject of the belief is. Belief alone is half
the process, not the conclusion, but the beginning, an empty vessel
waiting to be filled. Proof is what fulfills belief, completes it and turns it
into knowledge. And when that knowledge stands the test of time,
proves its worth, it becomes wisdom.
So, how does this affect the problem of causality and in finding
unknown sources for supposed effects? Ms. Armstrong’s answer is:
I don’t think that one can use the argument that methods of religion
and science are separate and cannot be used on each other. Do not all
writings, discussion, arguments about the validity of religion employ
the reasoning process of science and its tool, logic? The only difference
is in the starting premises. Why should faith have a lower standard of
validation than science?
In cosmology, the universe is the sum total of all that exists. But in
proclaiming that something caused existence — created the universe
— one is also admitting that the supposed entity must have existence
as well, and would have had to create itself. But claiming that it
somehow created existence from outside of existence is, by definition,
a contradiction in terms. Anything supposed to be outside of existence
is non-existent. One is asking for a nothing to cause a something. That
cannot be, not without denying and defying all reason and logic —
even in the arcane world of quantum physics.
But imagine a cyclical universe, one that goes from Big Bang to Big
Crunch and then back again — and again and again and again…
This, of course, is a theory, not proved fact. In fact, given the current
theories of dark energy and an inflating universe, it is not a particularly
popular theory. But it is consistent with what we know now. And what
we need to know, to learn, is knowable and learnable, just enough stuff
of whatever the universe is truly made of and how it works. If science
has taught us anything, it is that there is still a great deal yet to be
learned. But the one thing this theory does not require is an
unprovable belief. Nor does it require a purpose. Existence exists. The
rest follows.
In the end, the words were said best by Pierre Simon Laplace, the great
French mathematician and early cosmologist. When ask by Napoleon
after he had read the mathematician’s great work on celestial
mechanics, the emperor opined that he saw no reference in it to the
creator. LaPlace replied simply: ‘Sire, I have no need of that
hypothesis.’
Finally, I would agree with Ms. Armstrong in her assertion that “…like
all religious fundamentalists, the new atheists believe they alone are in
possession of the truth.” Without supplying verifiable answers to life’s
great questions, I think their atheism is less rigid than it is envious. It is
not enough to naysay. They must demonstrate viable alternatives.
Tom Cammarata
“Nature does not exist for us, had no idea we were coming, and
doesn't give a damn about us.”
Stephen Jay Gould