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Good Atheists, Bad Atheists, and Nick Matzke

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This is in regard to the Pharyngula thread where PZ Myers bashes Ken Miller. I think it’s been made clear by Bill and Denyse what’s a bad atheist. In reading the comments on Myers’ screed a person named “plunge” demonstrates what a good atheist thinks and relates it to science. Plunge asserts he is an outspoken atheist but he sure sounds like an outspoken agnostic to me. I find it a little irritating that atheist and agnostic are commonly conflated because that throws me into the atheist camp when in reality I am simply unsure one way or the other – in a no man’s land between theists and atheists.

Anyhow, Plunge correctly (in my opinion) asserts that science is agnostic. What the scientist should say while wearing his labcoat (vs. his Sunday-go-to-meeting clothes) is: God may or may not exist but I know of no way to objectively measure or test God’s existence so as a scientist I cannot say one way or the other. Even PZ Myers in a comment says he respects Plunge’s opinion but doesn’t agree with it. Maybe there’s hope for Myers yet.

Myers:

“Claims that gods do not exist or do not interfere in natural processes, and that we must base our interpretations on an assumption that events occur by the action of natural phenomena, however, have been the essential operational basis of all of science, and that has worked incredibly well.”

Plunge in response:

You’re confusing things here. You are trying to conflate the principles that delimit the scope of science with the idea that those principles are themselves proof of anything. We carefully stake out the territory of science to what we can see and detect and test because it would become pure nonsense if we did not (and DOES become pure nonsense in the hands of religious people who try to introduce god into their equations). But that doesn’t mean that science “makes the claim that god does not exist.” You aren’t going to find that declaration in a science textbook, because it’s neither necessary nor supportable.

I’d like to further comment on the critical difference between objective and subjective in regard to science & religion. I, and presumably Ken Miller and many of you, have subjective evidence of God. We feel a connection with a living God that is at once undeniable and irrational non-rational. This is subjective evidence and I cannot convince an unbiased observer with it. For my part I can’t even convince myself that the feeling weighs more towards one particular organized religion than another. Science is ideally all about objective evidence such that all observers can agree upon it regardless of their subjective experience.

Now to why I mention Nick Matzke. I don’t know if Nick is an atheist, agnostic, or theist but he at least recognizes PZ Myers as a bad atheist and it’s just too irresistible not to point out the problems in NDE paradise (friction amongst its adherents). I will just quote Nick with no further explanation:

PZ, you’re a great guy, but I think the only thing that would make you happy is if everyone submitted to your personal metaphysical beliefs. Ken Miller is correct that theists should argue against atheism, not mistarget science or evolution. You just don’t seem to get the distinction between science and metaphysics.

PZ, I respect you greatly for your contributions as a scientist, evolution educator, and effective foe of creationism. But if you’re going to be bashing Ken, would it not be worth comparing you two in these categories? Isn’t there a good chance he would come out ahead in all three?

Posted by: Nick (Matzke) | September 9, 2006 06:22 PM

Comments
DaveScot, you seem to be confusing your and other's perception of and reaction to the numinous (subjective) with the fact of the numinous itself (objective). How am I wrong?BarryA
September 11, 2006
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BarryA The numinous for me disconfirms a lot of Christian scripture. I imagine it's that way for many others too. Given that it can providing different and contradictory answers to different people I still don't see how it can be viewed as objective. If we all feel it but we don't all interpret its meaning the same way it seems very subjective. I've felt the profane numinous on just a few occasions. That's the one where it leaves you in a heaping puddle of tears for you and your species being such horrible wretches under the gaze of our perfect creator. Most of the time though it is a bright, bubbly, and welcome feeling of confirmation when throughts or actions are on the right track. Again, I'm not sure if these are just some odd response to internally generated dialogue or actual communion with something outside myself.DaveScot
September 11, 2006
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Start thinking of your consciousness (it's “experience states”) as the real you and your brain as an interface and tool of thought within spacetime and see what you come up with. I come up with exactly the same thing. What now?DaveScot
September 11, 2006
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"How does one distinguish between internal and external referents in the numinous? I can't. As far as I know the numinous is entirely contained by and caused from within - a phenomenon generated by my own brain with no external agency involved." All of your conscious experiences are triggered by your brain, not just "internal" ones. External sense data is highly processed and presented to consciousness as experience triggers. I like to say "the blueness is you-ness." You *are* the experience of blue. The brain merely triggers the experience after doing lots of processing to the sense/memory data. And that trigger can be due to processes simply in the brain itself, or because of (highly processed) external stimuli. What we experience is very cartoon-like compared to what is really "out there." You are not aware of every "pixel" in your retina, are you? Your brain processes the single optic nerve inputs into a very particular kinds of experience triggers. At any rate, the point is not whether the brain generates a numinous experience or whether some other entity does it. The point is that you have numinous experiences *at all* and are conscious at all. Start thinking of your consciousness (it's "experience states") as the real you and your brain as an interface and tool of thought within spacetime and see what you come up with.mike1962
September 11, 2006
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DaveScot writes: “How does one distinguish between internal and external referents in the numinous? I can't. As far as I know the numinous is entirely contained by and caused from within - a phenomenon generated by my own brain with no external agency involved.” There are two competing hypotheses to explain the numinous. You and Karl Pfluger put forward the “admittedly universal but nevertheless an illusion” hypothesis. Scott and I suggest the “universal because it points to something real” hypothesis. Certainly, your and Karl's hypothesis cannot be dismissed in principle. It may well be that the numinous is universal because it is part of our hardwiring. It may be an evolutionary adaptation unique to our species; though it is difficult to discern what adaptive purpose it serves. The other hypothesis is that the numinous is part of God's “general” revelation. Clearly it is consistent with his “specific” revelation. Consider Ecclesiastes 3:11 “He has also set eternity in the hearts of men . . .” Can we decided conclusively which hypothesis is correct. I submit to you that we will never know for certain until we go to the “undiscovered country.” God is the God who is revealed. He is also the God who is hidden. He reveals enough of Himself so that people like me and Scot can accept him on faith, not a blind unreasoning faith, but a reasonable faith based on the evidence – but faith nevertheless. This is how God demands that we approach him. How do I know? Because He says so. Hebrews 11:6 says: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.” God does not bash us over the head. He insists that when we come to Him -- if we come to Him -- we do so on His terms, and those terms include a measure of reasoned faith. I think He has very good reasons for this, and we can explore those further if you like. But at the end of the day, who are we, the created, to say to the Creator, we will not come to you on your terms but only on ours?BarryA
September 11, 2006
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DaveScot: by definition the numinous or supernatural would be something which would touch you from without, setting off a receptive reaction within your brain. In other words, if there is a supernatural existence of any kind, it would still have to reach you via the sense organ which mediates your consciousness at this point in time. So although you experience this as 'subjective' necessarily, it seems a stretch to call this internal perceptive capacity "a phenomenon generated by my own brain". All of your senses take in information from an objective reality, and you process this in a manner which you readily call 'perception'. Doesn't it rather make sense that a non-material reality would make itself felt through another, subtler form of perception? Also, I think the consciousness question is central here. ALthough we know that electrochemical activity in the brain is correlated with thought, there is absolutely NO explanation in science for how something as neutral as the substance of the brain and electrical charge plus chemistry translates into something like "numinous" Its so mysterious that is blows the mind, this connection. WHat it resembles most closely, in my view, is the activity of a radio, THe radio is a receptive/transformative device, and by no means the origin of the music it plays.tinabrewer
September 11, 2006
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BarryA How does one distinguish between internal and external referents in the numinous? I can't. As far as I know the numinous is entirely contained by and caused from within - a phenomenon generated by my own brain with no external agency involved.DaveScot
September 11, 2006
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If the experience of the numinous has no referent, how does one explain the experience? Given the experience of the numinous, which is the more parsimonious explanation: that the experience has a referent, or that it does not?Lutepisc
September 11, 2006
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Karl Pfluger writes: “The fact that an experience is universal does not mean that its referent is real. Take optical illusions, for example. They are universal (at least among sighted people), but they do not reflect reality.” 1. That is why the existence of the numinous is only some evidence of the existence of God, but not conclusive. 2. When we investigate an optical illusion we see that it was just that, an illusion. When we consider the numinous it very often leads us to a trail of investigation at the end of which we conclude that its referent is real indeed. I thank Scott for sharing his example of someone who has walked this trail.BarryA
September 11, 2006
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mike1962, you're right of course. When I looked back at what you posted I realized we were talking about the same thing.BarryA
September 11, 2006
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It was a combination of numinous and historical evidence which led this former agnostic to life-transforming faith. Though I tried to deny it, in the end I could only conclude that the \"alternative\" explanations for what I was investigating just didn\'t fly. And I surrendered. I consider mine to be a faith based on thoroughly investigated objective data, rather than some kind of blind leap into the dark.Scott
September 11, 2006
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BarryA: "Not so fast Mike. Of course we can define “blue.” One dictionary defines it as follows: 'The hue of that portion of the visible spectrum lying between green and indigo, evoked in the human observer by radiant energy with wavelengths of approximately 420 to 490 nanometers.' What you mean (and I quite agree) is that science cannot define, of even describe, the “experience” of blue, i.e., the blueness of blue." Right. I think that was obvious given the full statement of what I said: mike1962: "It's rather like calling the EXPERIENCE of “blue” irrational. “Science” cannot explain blue. Can't even define it without being circular." I was explicitly talking about the experience. But I liked what you posted anyway.mike1962
September 11, 2006
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BarryA: "What you mean (and I quite agree) is that science cannot define, of even describe, the “experience” of blue, i.e., the blueness of blue." Right. Consciousness studies are one area of science that is about as bankrupt as can be as far as explaining what consciousness is. Conscious states are obviously associated with brain states as MRIs show. (No surprise there.) But the nature of consciousness, the so-called "hard problem", is an utter mystery. We all have it (I assume.) It's right there staring us all "in the face", telling us there is something different than Nature. Something *radically* different. And while we, our conscious selves, are touching Nature (interfaced via the brain and affected by it), we are not Nature. That there is indeed "more things in heaven and earth, Horatio, Than are dreamt of in your philosophy."mike1962
September 11, 2006
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BarryA wrote: "The numinous is a real phenomenon. It is not subjective, but, as I said, universal in human experience." Barry, The fact that an experience is universal does not mean that its referent is real. Take optical illusions, for example. They are universal (at least among sighted people), but they do not reflect reality.Karl Pfluger
September 11, 2006
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No need to mince words, Alan. We know you have the same problem as PZ. That's not true, Dave. I don't think religion vs. atheism is a scientific issue.Alan Fox
September 11, 2006
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Why does anyone care what this P.Z. Myers character says? He's obviously less than a sophomoric philosopher. Does every barking dog deserve a rebuttal?
Well, when the darwinian priesthood keeps saying that evolution is God neutral, while other darwinists say that "science" (evolution) refutes any spiritual realm, we have to consider such. Secondly, wasn't Myers' site considered one of the hottest science blogs? What's wrong in calling to action for his remarks,which seem to contradict what other darwinists preach world wide?Mats
September 11, 2006
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DS: I think you are confusing believing something vs. being 100 % convinced. I don't believe there is a god - therefore I am an atheist. I can't prove it and I'm not convinced, but I am not agnostic because if you held a gun to my head and said: "Hey - do you believe or not believe there is a god ?" I would have to say I believe there is none. This doesn't make me agnostic, but it certainly doesn't put me in the camp of strong atheism.bdelloid
September 10, 2006
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No need to mince words, Alan. We know you have the same problem as PZ.DaveScot
September 10, 2006
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From Dave quoting Matske: You just don't seem to get the distinction between science and metaphysics. Whilst I agree with Nick and think PZ does a much better job of explaining cutting-edge embryology than debating theists, the criticism applies a little wider. "One thing is certain - that is, that nothing is certain." -Pliny the ElderAlan Fox
September 10, 2006
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kathy: thank you. I have enjoyed reading some of the entries on your blog. I am touched by the strength of your inner faithfulness, which is quite clear from your writing. Women of strong faith are the best hope for mankind, from my perspective.tinabrewer
September 10, 2006
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Mike1962 writes: “It's rather like calling the experience of “blue” irrational. “Science” cannot explain blue. Can't even define it without being circular.” Not so fast Mike. Of course we can define “blue.” One dictionary defines it as follows: “The hue of that portion of the visible spectrum lying between green and indigo, evoked in the human observer by radiant energy with wavelengths of approximately 420 to 490 nanometers.” What you mean (and I quite agree) is that science cannot define, of even describe, the “experience” of blue, i.e., the blueness of blue. Philosophers call this a “qualia.” Qualias are very very real. Yet they are completely inexplicable in material terms. Ed Oakes has my favorite take on this: “I once attended a lecture by a philosopher who, in the midst of a tirade against the Christian right, interrupted himself and admitted that his atheism also had a problem: “I hate to admit it,” he conceded, “but I am a qualia freak.” Among philosophers working on the mind/body problem, the word “qualia” stands for all those features of consciousness that give awareness its specific identity as a particular kind of experience: the redness of red, the sadness of depression, the piquancy of papaya juice, the irksomeness of traffic jams, the crankiness that comes from insomnia, the hurt feelings arising from playground taunts, and so forth.”BarryA
September 10, 2006
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Tina: I always look forward to your comments--I usually come from a different perspective, but I appreciate the thought and passion you bring to the discussion.kathy
September 10, 2006
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BarryA writes: "The phenomenon you described is so universal in human experience that it has a name. Philosophers call it the 'numinous,' that feeling every person has that there is something not quite canny about the world." Yep, I believe the word "numinous" was coined by Rudolph Otto, whose classic book "The Idea of the Holy" was published in 1917. I just checked Amazon.com and see that it ranks 11,918 all these decades later. Just slightly ahead of "Darwin's Black Box."Lutepisc
September 10, 2006
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I will give you that there is the "non-rational" internal feelings we have. I experience such feelings, but I have never found them to be support enough for faith. Just who I am, I guess. However, we still have "experience". Experience is more external that "feelings". I have as significant bank of external experiences, my friends have a significant bank of external experiences. These experiences spell GOD. An event happens once, and poof it is gone. It becomes really hard to put it into a test-tube. God doesn't seem to respond to majic words. "Thus saith the Lord" just doesn't work like abricadabra. I think that God actively avoids being test-tubed. I think that it is his active avoidance of being test-tubed that makes him undetectable by science. He is not, however, undetectable in relationship.bFast
September 10, 2006
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tina I replaced irrational with non-rational. I didn't mean irrational crazy I meant irrational unexplainable.DaveScot
September 10, 2006
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Great_Ape I've grown weary of seeing and approving of your comments in the moderation queue. Therefore I took your name off the list. Your comments will appear immediately. Don't make me regret it. I've still got a leery eye on you, buster. ;-)DaveScot
September 10, 2006
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BarryA, I want to provide you with a recent article in The Times how Darwin explains religous experience, or the sense of the numinous. I posted it previously on another thread. Of course, personally, I disagree, but you'll see that neo-Darwinism explains *everything*! http://www.timesonline.co.uk/article/0,,2-2342599.html Excerpt: HUMANS have evolved over tens of thousands of years to be susceptible to supernatural beliefs, a psychologist has claimed. Religion and other forms of magical thinking continue to thrive — despite the lack of evidence and advance of science — because people are naturally biased to accept a role for the irrational, said Bruce Hood, Professor of Experimental Psychology at the University of Bristol. # # # # Also, I don't know if anyone has seen this article. http://www.timesonline.co.uk/newspaper/0,,173-2237307,00.html A statement signed by national science academies from 67 countries, including Britain, claims that children at some faith-based schools are not being taught evolution. Some schools hold that evolution is merely a theory, while the Bible is the truth. The statement, which was signed by the Royal Society,said: “We urge decision-makers, teachers, and parents to educate all children about the methods and discoveries of science and foster an understanding of the science of nature. Knowledge of the natural world in which they live empowers people to meet human needs and protect the planet. “Within science courses taught in certain public systems of education, scientific evidence, data, and testable theories about the origins and evolution of life on Earth are being concealed, denied or confused with theories not testable by science.” # # # # # Letters included some intelligent replies: http://www.timesonline.co.uk/article/0,,59-2243184.html Sir, Regarding the insistence of scientists that evidence-based teaching be the main thrust of education on how current life-forms came to be, let us not forget that certain assumptions are made which are beyond our ability to prove. If we assume the Big Bang theory and evolution are correct (there is evidence to support them though they are currently only scientific best guess), there are still many questions. Can we be confident nothing has affected the rate of expansion of the universe or the change of this rate? Is there evidence to show nothing affects the size of remains over millions of years that we might question the size of dinosaurs? What makes a species come up with strategies to solve the problems of its environment so quickly? There is surely enough uncertainty in questions such as these (look at how estimates vary on the age of the universe) to suggest we ought to allow both science and religion to have their say. It is impossible to deduce with certainty even the major happenings in time unexperienced by man, merely by testing at one point in time. ROBERT DAVIS Edgware, MiddxP. Phillips
September 10, 2006
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And another: When a clearly-defined dogma contradicts a scientific assertion, the latter has to be revised, and it will be found premature. When both contradicting assertions, the religious and the scientific, are nothing more than prevailing theories, research will be stimulated in both directions, until one of the theories appears unfounded. The conflict about the heliocentric system belonged, theoretically speaking, to the first case, and Darwinism, in its gross form, to the second;tribune7
September 10, 2006
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Too good not to post
When in 1892 the school laws were being discussed in the German Reichstag, Chancellor Caprivi had the courage to say: "The point in question is Christianity or Atheism . . . the essential in man is his relation to God." The outcry on the "liberal" side of the House showed that the chancellor had touched a sore point. Since the repudiation of the Creator is clearly an abuse of freedom and an infringement of the natural law, science has, by all means, to save appearances by scientifically sounding words. First it calls the two great divisions of spirits Monism and Dualism. German scientists have even formed the "Monists' Union" claiming that there is no real distinction between the world and God. When their system emphasizes the world it is Materialism; when it accentuates the Divinity it is Pantheism. Monism is only a gentler name for both.
tribune7
September 10, 2006
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“Claims that gods do not exist or do not interfere in natural processes, and that we must base our interpretations on an assumption that events occur by the action of natural phenomena, however, have been the essential operational basis of all of science, I don't think he understands that logically science is limited by truth. Anyway, here's the Catholic position on the matter, at least as of 1917. tribune7
September 10, 2006
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