Now, the 'Science!' worshippers (who, in fact, tend to hate the real thing) can be counted upon to believe, or at least to assert -- for they do so with monotonous regularity every time 'Science!' does away with God -- that we "religious" people (you know, Jews and Christians, for those are the only “religions” (*) anyone cares about getting rid of) are sure to be fearful and enraged, or at the very least nonplussed, by this newest (ha!) pronouncement of 'Science!'
Already, I’ve read several non-fearful and non-enraged and very much plussed reactions to and/or analyses of the claims of these Speakers For 'Science!.' One of the best I’ve encountered is the following -- Michael Flynn (‘The Ofloinn’): The Hermeneutics of Stephen Hawking
Mr Flynn’s conclusion is most amusing.
(*) When westerners speak of some generic, and thus non-existent, "religion," especially when they mean to denigrate "religion," they generally mean specifically Christianity, or if they are of Jewish origin, Judaism. Such denigrators will sometimes, either explicitly or by implication (or even merely insinuation) use "religion" to also include Islam ... when the mean to elide the differences between Biblical religion and Koranic religion, and attribute to Christianity (or Judaism) the aspects of Islam which horrify westerners.
Edit (2010/09/26):
Here is a YouTube "video" (on Glenn People's blog) of William Lane Craig discussing some of the public claims about the content/argument of the book (at the time of the talk, not yet released).
This also relates to Crude's comment -- "To put a different spin on what Flynn argued, this is a lot like saying that God isn't necessary to explain the universe, because Pure Act will do that job. And to someone who doesn't know much philosophy, that may actually sound correct. To someone who does, they're going to remember that for Aquinas and others, "Pure Act" was another word for God."
The distinction to which Crude alludes is that between 'actuality' and 'potentiality.' An entity which is "pure act" has no potentiality to it: it is what it is (which just happens to be similar to God's self-revealed name in Exodus 3:14 "I am who/what I am"). An entity which is "pure act," as it has no potentiality to it, cannot be other than it is ... and it cannot change, for to be able to change is to possess potentiality.
Edit (2010/09/27):
Keep in mind a point Mike Flynn made in his analysis of these supposedly new "theories" -- that the word 'universe' is being used equivocally. He didn't explicitly use that word, but that what shakes out when one thinks about it:
... At one time the term "world" meant the universe. Then "world" was restricted to "planet" and the universe was called the "universe." Now Hawking [and others] is not talking about the universe, that is, the collection of all things that exist. He is talking aboutThus, These "new" "theories" are really just another way of advancing the age-old atheistic claim that "the 'universe' is eternal and uncaused."a single, self-contained physical structure, comprising a “spacetime manifold” and particles and other things moving around in that spacetime.IOW, the term "universe" is now being restricted to a "space-time continuum" within a structure of many such manifolds. Call the larger structure "a system of universes." ...
9 comments:
Mr Flynn knocked one out of the park here.
This was the direction I was going in when I was pointing out that, as with Vilenkin, what must be meant by "laws" here is a damn different thing than what "laws" have normally meant. There's a price for turning description into creative agency.
I think Hawking's latest foray into theology has and will continue to have results he did not properly consider. I'm loving it.
I would say that this whole situation just shows how stupid smart people can be, but I've heard (I forget where) that Stephen Hawking is just generating controversy to sell more books, and I think that's probably the best explanation.
Well, I can't pretend to know whether each step Mr. Flynn takes here is valid, as I am woefully unfamiliar with the principles of physics and logic which he apples, but I did enjoy the crafting of the conclusion.
In terribly simplistic terms, is it fair to say that Hawking is arguing that there did not need to be a creator, because the universe was formed out of nothing, because that's the way matter behaves?
Cathy,
It's not that "matter" behaves like that, because Hawking is trying to explain the origin of matter too. That's why he's pushing the creative duty onto not matter, but laws of nature. The problem is that that requires some serious redefinition of "law", which is normally merely descriptive.
Vilenkin noticed this problem in his own book, and particularly the problem of saying (in his words) that laws pre-existed the universe, and brought about its creation. At that point Vilenkin started to wonder - briefly - if the laws of nature existed in a mind prior to the universe's existence. Not a conclusion he was happy with, but he realized that view was open.
To put it in simplistic terms, though, and given my own understanding: Hawking isn't arguing that there need not be a creator. He's, if anything, arguing that laws will work as a creator, and he's of course insisting that laws are not God.
To put a different spin on what Flynn argued, this is a lot like saying that God isn't necessary to explain the universe, because Pure Act will do that job. And to someone who doesn't know much philosophy, that may actually sound correct. To someone who does, they're going to remember that for Aquinas and others, "Pure Act" was another word for God.
Hey, Crude,
Thank you! I feel better. :)
It's not that "matter" behaves like that, because Hawking is trying to explain the origin of matter too.
So, good, I did understand the gist of Hawking's argument. It seemed nonsensical...
I mean, it's all well and good to say that matter has gravitational pull, and that that is a truth whether or not any matter happens to be present -- but the fact that matter has discernible properties doesn't explain the appearance of matter where none had been before.
To someone who doesn't know much about philosophy, Mr Hawking's argument sounds rather like the "Because that's just the way it is!" of the parent who is either tired of the questions, or just out of answers.
Ultimately, *all* explanations come to, and stand upon, "that's just the way it is." The trick is to resist saying "that's just the way it is!" when one has not yet actually reached that ultimate point beyond which reason cannot take us.
Cathy, in an edit to the OP, I've added a link to a small talk by William Lane Craig discussing Hawking's thesis (as presented in the popular press).
Thanks, Ilion.
Nice, simple talk about how to approach Hawking's latest.
"Why not bicycles?"
I loved it!
There's a problem with God being Pure Act, i.e., without potentiality or change.
Such a being would be Parmenides' One in all essentials (an uncaused, unchanging pure Being fully full of Being.
But such a Being would also be quite unlike the Judeo-Christian God, who has personality and acts, and who even has emotions. To change requires potentiality of being different from what is now. A being utterly lacking in potentiality cannot change, and thus cannot have emotions, cannot do other than He originally planned (e.g., the situation where Abraham reasons with God to spare any righteous in Sodom), etc.
Any change and personality would be illusory.
The argument, metaphysically of Being unable to come from Not-Being, is again, simply a restatement of Parmenides. Not-Being is utterly unlike Being, and one cannot go from Not-Being to Being; and Being cannot be Not-Being (and cannot ever have Not-Been).
Of course this applies just as strongly to the natural sciences. Many of these "well-meaning" scientists making metaphysical pronouncements are woefully ignorant of both theology and philosophy. Nor do they even consider the difficulties of a subsidiary area of knowledge (science), making comments about higher-order levels (metaepistemology, much less epistemology and metaphysics). They often show a weak understanding of the epistemology that underlies scientific investigation as well.
Many such commentators seem to hold a very naive materialistic monism as their basic metaphysics.
The positivists were correct, science deals with phenomenon, and cannot and should not reach into metaphysical realms. For science, qua science, metaphysics is unknowable and not to be discussed. You observe phenomena, but you cannot know, by observation of the nature of those phenomena.
Phenomenologically, idealism, and materialism, are all indistinguishable. How could one tell them apart? (I'm granting an Idealistic realism). Berkeley was as much an empiricist as Locke or Newton.
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