The Case Against Christ--draft of a book proposal

I'm working on a book manuscript. That's why the blog's been pretty quiet. Here's a draft of the proposal. Not the most entertaining thing I've written, but important. I'll take constructive suggestions. But please don't quote the Bible to me.

The Case Against Christ: Why Believing is No Longer Reasonable

Table of Contents
Introduction: Christianity and a Dissenting Voice
Chapter 1: The History of the Jesus Story
Chapter 2: Salem Witch Trials
Chapter 3: Transmission and Reliability
Chapter 4: Abducted by Aliens
Chapter 5: Irrationality
Chapter 6: The Problem of other Religions
Chapter 7: Would God do Miracles?
Chapter 8: The “F” Word
Chapter 9: Conclusion

Projected book length is about 70,000 words. I have drafts of the Introduction, Chapter 1, 2, 3, 4, and 7.

Scope of the Book

The goal of the book is to present a number of arguments and considerations that raise substantial challenges to being Christian. More specifically, it focuses on questions about the reasonableness of believing that Jesus was a divine being that was resurrected from the dead 2,000 years ago. My central argument is that believing that Jesus was resurrected from the dead on the basis of the evidence available to us—primarily a small group of testimonial stories recorded in the Gospels—is inconsistent with our other conventions concerning belief and evidence. I will present a number of other ordinary cases where we have a body of comparable evidence, yet we would reject the analogous conclusion. In fact, there are numerous cases where we have better evidence—both in terms of quantity and quality—but we would not accept a similar supernatural conclusion. Several other considerations fortify this argument: problems with the transmission and reliability of the Jesus story made clear by probability theory, modern developments in epistemology, and recent empirical research psychology also demonstrate that we have insufficient evidence to make believing the Jesus story reasonable. Additional discussions of other religions, miracles, and faith will complete the book.

Full Description

Introduction: The book begins with a two discussions to set the stage. First, I give a summary of the state of Christianity today—how many people are Christians? What types of Christianity are prevalent? And what do they believe?
Not only is Christianity, particularly in the United States, a dominant cultural, political, moral, and spiritual institution, but a set of cultural conventions have developed that suppress open, objective critical thinking about it. We are averse to directing critical evaluation at religious beliefs or the grounds on which people build them. Concerns about toleration, respect, and freedom of religion have led us to the point where even asking questions or raising doubts about the wisdom of being a religious adherent are met with protest. Our sensitivities have arisen in part from a confusion of religious affiliation with ethnic identity; raising doubts or criticizing someone’s religious beliefs feels offensive the way ethnic criticisms do, and they are wrong for similar reasons. As a result, doubters are considered angry, intolerant, spiteful, or strident. For example, the majority of the negative responses to the works of the New Atheists—Richard Dawkins, Sam Harris, Daniel Dennett, and Christopher Hitchens—have attacked them on just these grounds. In an atmosphere where critical inquiries about Christianity are stifled, poor thinking has run amok. Unfettered religious belief thrives in this indulgent environment.

The context has made it difficult to ask and answer a vital question: do the people who are the typical believers in the United States, 21st century adults with a modern education, and with the benefits of all the knowledge at our disposal, have adequate grounds to justify our believing that Jesus, the cornerstone of the Christian religious tradition, was a divine being who performed supernatural acts? In preparation for the arguments I will give, I plead for openness about the possibility that Christianity is built on a mistake. I make some suggestions about the relationship of openness to idealized rational belief formation, and I begin to outline some principles of critical thinking. My goals are to dissuade people from accepting the Jesus story on the basis of the information that we have, instill a desire to be a better critical thinker, and outline some principles and procedures for being more rational, particularly about religion and Christianity.

Chapter 1: The History of the Jesus Story
In order to address the question of reasonable belief in Jesus, Chapter 1 will give a general summary from the mainstream scholarly consensus of the history and character of the documents that relay the Jesus saga to us. The Gospels were written 30-90 years after the alleged events of Jesus’ death. The writers based their accounts on reports from unknown verbal sources with an unknown number of links to the alleged eyewitnesses. In the next 200 years or so, these accounts were copied while other Christian writings proliferated. Eventually the book that we know as the Bible was sifted from these writings and many of the other sources were lost, destroyed, or deemed heretical. I draw on prominent scholarly works to give an accurate picture of the relevant events in the history of the information that will be used in later chapters. I also make a novel application of the Texas Sharpshooter Fallacy to a common view about the nature of the modern Bible.

Chapter 2: Salem Witch Trials
The general question facing us is under what conditions do we have a body of historical evidence that might lead us to conclude that some supernatural, miraculous, magical, or otherwise extraordinary event has occurred. Many Christians believe that the evidence we have concerning Jesus is sufficient to cross this threshold. The problem is that there are numerous examples in our lives where a comparable level of proof has been met (or exceeded!) but we reject the analogous conclusion. The accumulated body of evidence concerning the occurrence of witchcraft in Salem, Mass., in the 1600s is far better in quality and quantity than the evidence we have for the resurrection of Jesus. At Salem, they performed careful investigations, held trials, acquired sworn affidavits and testimonies from the alleged witnesses themselves, and so on. Yet a reasonable person does not think that Sarah Goode, Rebecca Nurse, and the other accused were actually witches. The belief that something else that can be naturally explained was going on at Salem is inconsistent with the belief that Jesus was divine and came back from the dead. I consider the implications of the Salem case for our views about what sorts of conclusions are reasonable and under what circumstances. In order to be reasonable and consistent, the Salem Witch argument forces us to either accept that the Jesus evidence is inadequate, or conclude that there were real witches at Salem. The latter is not reasonable, so we cannot justify believing in the resurrection of Jesus.

Chapter 3: It has been argued many times before that the decades between the alleged events of Jesus’ death and their recording in the Gospels raise doubts about the veracity of the account. I bring several new considerations to this discussion. In order to get an intuitive sense on the scale of the doubts, I use miracle testimonies from a famous source: Lourdes, France. I roughly estimate of the general reliability of human miracle testimony at .000016. Lourdes has had millions of alleged miraculous events, but only a handful have been acknowledged as real by the Catholic church. Other considerations like a propensity to accept supernatural claims, ignorance, a lack of skepticism and scientific skills further undermine the reliability of those who claimed to have seen Jesus come back from the dead. Additional evidence from recent research in psychology on memory, bereavement hallucinations, social dynamics, and other relevant features of the human cognitive system erode any confidence we might have had in the alleged eyewitnesses.

A simple probability argument also undermines our confidence in the transmission process that would have communicated the alleged eyewitness reports to us by way of the Gospels. The fidelity of a system of information transmission can be calculated by multiplying the reliability of each link in the system. If a chain of transmission conveys information through only three links (people hearing and repeating the story) where the reliability of each link is .8, the odds that the information will be accurately transmitted through the system goes down to .51. Add in the other considerations from above and the balance tips substantially against believing in the resurrection of Jesus.

Chapter 4: Abducted by Aliens
We can bring out the inconsistency of believing that Jesus was a divine being who came back from the dead another way. I give a hypothetical example where someone, call him Matthew, tries to convince you than an alien abduction story is true. He wasn’t abducted, nor was it someone who he knows. He heard the story from some other passionate believers that someone named Smith was abducted. They didn’t witness the event either. The abduction allegedly happened centuries ago, and the people who claim to have seen it retold the story to others, and an unknown number of people then repeated the story until it came to Matthew. But he’s sure on the basis features of the story itself that the people who communicated the story were honest, good intentioned, and deeply committed to the cause. He heard it from them and now he’s trying to convince you that you should believe on the basis of this body of information.
The alien abduction example illustrates a powerful lesson about the weakness of the Jesus story. If the resurrection advocate rejects the analogy, we can alter the fictional example as much as necessary in order for Matthew’s story to cross the believability threshold. Re-engineering the alien abduction story until it is believable will reveal how far short the information we have about Jesus falls. Our acceptance of the Jesus case is ad hoc and inconsistent.

Chapter 5: Irrationality
The arguments in the book thus far have made a number of presumptions about principles of evidence, reasonableness, and the conditions for rational belief. With those arguments in mind, this chapter makes some of the theoretical issues surrounding irrational belief clear. The focus, as has been suggested so far, is on consistency. One of the hallmarks (the chapter will discuss several others) of a rational belief system is one that treats the circumstances that lead to belief with a consistent set of evidential and inferential standards. The best kind of thinking, says Jonathan Baron, “is whatever kind of thinking best helps people achieve their goals.” Ad hoc, inconsistent, or arbitrary epistemic practices undermines the achievement of one’s goals. The latitude that we have granted the case of Jesus in our adherence to it amounts to a corruption of good practices in a healthy, rational cognitive life. This chapter will also outline a paradigm procedure for rational belief formation, and with the arguments and examples of the previous chapters in mind we will have a more sophisticated grasp of the problems with believing in Jesus.

Chapter 6: The Problem of Other Religions

With H.L. Mencken’s help, I offer a roster of 500 “dead” gods—forgotten, neglected, and rejected gods from human history. It’s been argued that Christians are atheists about all of these gods already, and that they just need to take one more step (see Dawkins and Harris.) What is the attitude that the Christian should take about Gefjun, Sobek, and Thor? And what are the implications for believing that the God of Christianity (not Islam or Judaism) is real? There is an argument against Christianity to be made here, but it has not been well articulated yet. I draw out several lessons from the dead gods:
After considering hundreds and hundreds of applications for patents on perpetual motion machines, patent offices in the U.S. and Britain finally put an end to a dead end pursuit. “We are not going to waste our time pursuing some far-fetched possibilities because we are justified in concluding that the whole enterprise is based on a mistake.”
This conclusion should not be dogmatic, but the utter failure of all of the perpetual motion machines that they had considered justifies them in adopting a very high standard of proof for any further attempts to get something from nothing. The 500 gods example should teach us a similar lesson about Christianity. Furthermore, if all of those gods are not real, then wouldn’t it be fair to apply the same reasoning to the gods that are familiar, like the God of Christianity? If there are enough similarities between the Christian God and the 500 gods, and between the role that the 500 gods played for their believers and the role that the Christian God played for its believers, then the same grounds for rejection should apply.

Chapter 7: Would God do Miracles?

God, through Jesus, and independently, is alleged to have performed countless miracles in order to achieve his ends in the world. And Christianity would be nothing without its miracles. But there are a number of problems and profoundly puzzling questions about the prospect of the almighty, all knowing creator of the universe employing miracles to achieve his ends. I argue that if we understand what it would mean for a being to have all power, all knowledge, and all goodness, it is clear that such a being would not perform miracles. They would be an ineffectual, backwards, and irrational means for God to achieve his ends. Christianity is built upon their occurrence, but their occurrence can’t be reconciled with a coherent account of God.

Chapter 8: The ”F” Word

One objection that will be on the minds of many of the readers of the previous chapters will be the question of faith. “Perhaps the evidence is insufficient to make it reasonable to believe in Jesus, but belief was always a matter of faith for us. It was never about the evidence or believing only that which is dictated by it. These arguments do nothing to undermine Christian faith.”

Believing by faith is believing despite the absence of evidence or despite contrary evidence that might otherwise lead you to reject a claim. I consider a number of other non-religious and religious examples to bring out the general features of faith.

As with many of these topics, the virtues and flaws of faith have been analyzed at great length. I will present two important problems with the faith answer to the preceding arguments against Christianity.

The Public Citizen Problem: The majority of the 300 million people in the United States are Christians. Many of them read the Bible, go to church, pray, and practice Christian rituals. As a result, Christian doctrines color their worldviews. Christian beliefs influence their votes for school board members, for presidential candidates, for which bond measures they will support. They form views and vote on same sex marriage, abortion, stem cell research, healthcare, and social policies on the basis of Christian values. Those values inform who they go to war with, who they will kill, who they will punish, and who they will reward in wars and in courtrooms. Christian values, for good or ill, affect almost every aspect of the public lives that they lead in a community with the rest of us. Opting out of the ordinary requirements of good reasoning and sound decision making is simply not acceptable. People cannot invoke faith to protect or justify their beliefs and actions when those beliefs and actions have such a direct and significant impact on everyone else around them. Being a good citizen and meeting one’s minimal moral responsibilities to your neighbor means that the faith umbrella cannot be used to shield Christian belief from critical scrutiny.

The Floodgate Problem: If disregarding the implications of the available evidence is permissible in the case of being a Christian, then what standards can there be to discriminate between all of the other options that defy the evidence? If the evidence doesn’t matter, then on what grounds can we justify or prefer Christianity? The Christian prefers her doctrine to that of any of the 500 gods on the list from chapter 6. What will the criteria of preference be if the evidence for the reality of the god or events in question is disregarded? We need criteria to judge the merits of Christianity over atheism, Jainism over Islam, or Santa over no Santa. The issues are too important for the guiding principle to simply be “believe that doctrine that I am most familiar with, or grew up learning.” Rational grounds are the most reliable, proven, and safe method we have for discerning what’s true and false, right and wrong. What’s true matters.

Justifying a doctrine by faith also disqualifies it from making any claims about reality. The Christian cannot on the one had insist that believing by faith is epistemically acceptable while on the other hand laying claim to know truths about what humans are, where we came from, what our purpose is, or what we should do with our lives. If the worldview ultimately rests on faith, then those claims are groundless.

Cross checking, tribunal, separation, discrimination, sifting the acceptable from the unacceptable, the importance of constructing an accurate model of the world in our cognitive lives.


The public citizen problem: school boards, presidential votes, taxes, neighborhoods, social and moral decisions, etc.

Need for cross checking is unavoidable.
Failing to make reasonable discriminations between alternatives is dangerous.

Chapter 9: Conclusion

This chapter will summarize the arguments: We only have a tenuous thread of evidence connecting us to the alleged resurrection of Jesus. Examples like the Salem Witch Trials and Alien Abductions with analogous weaknesses (and strengths) to the Jesus story show that we are being inconsistent and irrational when we believe that Jesus came back from the dead. Purported miracles at Lourdes and a empirical research show that human miracle testimony is highly unreliable, even more than we may have thought. The believability of the Jesus story is further eroded by problems with transmission across fallible human agents to the writers of the Gospels. Inconsistency is a hallmark of irrationality. An idealized standard of rational belief formation requires actively seeking out and balanced consideration of possibly disconfirming evidence. 500 dead gods, and many more, from human history teaches us a lesson about human religiousness and raises the bar for Christianity. Performing miracles cannot be reconciled with the acts of an infinitely powerful, all knowing, all good being, such as God. The Christian does not want to justify their belief by faith because of the ancillary problems that faith creates.

Readership

The book is pitched at the same market of readers as Richard Dawkins, Daniel Dennett, Paul Davies, Francis Collins, Sam Harris, John Loftus, and Dan Barker.

Book sales of these volumes in recent years suggest that a well-written, thoughtful, and accessible book about the subject has a big market.

While there are some calculations of probability, the writing is not technical and the use of powerful analogies and examples is intended to make some complicated issues in epistemology, psychology, and probability accessible and entertaining. My intention is to push the discussion of Christian belief into the 21st century, and everyone who is a Christian or who is affected by Christian belief has a stake in the arguments of the book.

Natural Minds

There’s something puzzling about ontological/a priori style arguments for us now. How do they work? For centuries, the prospect of proving God’s existence through some conceptual, a priori means seemed like an obvious, fruitful route. Like a proof in logic or mathematics, the presumption was that merely through understanding the concepts involved and unpacking their implications it could be discovered that God couldn’t not exist. God’s existence, it was thought, is a necessity—a deep structural feature of God and reality. He could no more fail to exist than 2 + 2 could fail to equal 4.

More generally, how do a priori proofs work? If a necessary truth can be revealed merely by my thinking about it, what are the implications for the relationship of our intellects to the reality that our concepts will reveal? Here’s one of the oldest and most profound epistemological problems considered by philosophers. The mind and its concepts are altogether different sorts of entities than the external reality that they are purported to be about. So how is that that intellect can come to have knowledge—know the truth—about that which lies outside the mind? What is the relationship between these two realms that allows for them to be bridged by knowledge? How is it that the containers that our minds happen to employ happen to line up with external objects and give us real access to them? For centuries the answer, which starts with Plato, was that the only real world is the one of concepts, universals, necessities, and logical truths. The material world is a fleeting, illusory realm. That is to say that insofar as knowledge is possible at all, we have it because the material world conforms our concepts, categories, and philosophical proofs. Mind is the ultimate arbitrator of knowledge, so the world conforms to mind.

With this sort of strong intellectual slant, the notion of proving God’s existence through an a priori proof like the ontological argument was obvious and natural. Our powers of reason are able to penetrate through to the real world when we employ them the right way, so if there is a God, we can come to know him by analyzing the concepts of him.

Questions still plague the intellectual approach to knowledge: how is it that the mind came to have this capacity to escape its confines and access the real world? How can we know that it can know? Why does it have powers that reveal truth instead of deception and mistake?

The embarassing and circular answer most often given is God. He endowed us with a set of cognitive capacities that allign with and grasp the real world. We can know that our faculties are calibrated to reality because God designed them. Of course the circular argument is that the alleged knowledge of God’s existence is a product of these faculties through the ontological argument. So we know that God exists by employing our intellectual powers, and we know that our intellectual powers are trustworthy because God makes them so.

There are other problems with the approach besides the circle. To modern ears, this sort of highly metaphysical and armchair approach to knowledge sounds alien. What’s happened in the last 200 years or so with the expansion of naturalism is that we’ve realized that this classic picture of the relationship of the mind to world has got it all upside down. Nature doesn’t conform to mind, mind conforms to nature. Humans, including their cognitive powers, are the products of the natural world, natural processes, natural (practical) necessities. Our intellectual faculties evolved, like everything else in us, through a process of natural selection. Competition for scarce resources in challenging environments slowly chiseled away the less adaptive biological features from the more adaptive ones. The long, circuitous process leaves us with a mishmash of kludged together features that were good enough at surviving to keep us alive long enough to reproduce. The human brain is not endowed with its cognitive powers by any intentional, thoughtful planning. In our case, as genetic variations occurred, those individuals whose neural capacities made it possible for them to better solve the basic problems of survival: locomotion, problem solving, anticipating the future, planning, and reacting were favored.
Given that our minds are the product of this sort of process, it would be remarkable and bizarre that something like an ontological argument succeeded. (Keep in mind that the philosophical consensus for decades has been that the ontological argument does not work.) In that case, our capacity to have knowledge of God would be a strange anomaly. We would be organisms composed of a varied set of just-good-enough capacities for the practical challenges of fighting, fleeing, feeding, and reproducing, and these capacities arose from thelong, convoluted, and blind process of evolution, yet somehow we have this magical, unerring ability to transcend ourselves and the conditions that produced us and go to heaven with our thoughts.

Perhaps we do have this anomalous intellectual capacity and the nature-makes-the-mind model is wrong. But if someone thinks that a priori proofs really do give us the long sought after certainty of God’s existence in the old school sense of certainty, then it is incumbent upon them to explain just how it is that animals that are produced by natural selection came to have the power to acquire this sort of knowledge. How is it that organisms that are built primarily for foraging nuts and berries came by their magical transcendent knowledge? For a reasonable person who understands the nature of scientific inquiry, there are no serious grounds to doubt that we evolved and that our cognitive faculties are the product of natural selection. So if we can also know God with these minds, how did we come to have that extraordinary ability? The answer is that we don’t have such an ability. A priori proofs don’t give us that sort of access to some deep structure of reality. They help us build more articulated models of reality that predict more and incorporate more of our observations—but the empirical world is always the yardstick that the model must conform to. Rather than giving us a medieval style proof that God is real, what the ontological argument does is open a window on the concepts and logical principles upon which it is built. It is more revealing about the creatures that thought it up than the magical being it is alleged to prove.

The Money Bag

Bible scholars, particularly the Christian ones, are quick to boast about the reliability and fidelity of the Jewish oral tradition to explain away doubts about the period between when Jesus is alleged to have come back from the dead and 30-60 years later when it was first written down by the authors of the Gospels. To be fair, there is a tradition in Judaism where a deliberate, careful effort was made to pass some stories and some information on from master to student. I don’t know the research where the reliability of this tradition has been analyzed. What we have with documents like the Dead Sea Scrolls, I think, are earlier copies of documents that we also have later copies of, so we can compare and check for drift and fidelity in written transmission. But checking the reliability of oral transmission from 2,000 years ago would be a much more difficult matter. No doubt much has been written on it. Here are some reasons to doubt that this method can really do what Christians claim it does. (What follows is a better version of an analogy I’ve used before).

For all of the repetition about the accuracy of the Jewish oral tradition we hear, there are some very basic points about reliability and transmission between people that are often overlooked. The problem is that we often overlook the cumulative effect of having information repeated again and again as it passes through different speakers. A simple example from probability theory can illustrate the point.

Suppose that a bag with a police escort arrives at a courthouse in Los Angeles. We can suppose that is part of the evidence in a trial. A court clerk receives the bag, opens it and finds a large sum of money. The clerk then asks the police who brought it in some questions. It turns out that the bag travelled from New York. Along the way, it was carried by three different police escorts. It changed hands for different legs of the journey. Let’s also suppose that the manifest has been lost so the clerk doesn’t know how much money started the trip in the bag. The clerk does some checking and discovers that there is corruption in the three police departments that had custody so that the general likelihood that a given cop is honest is .8. Let’s stipulate that if a corrupt cop gets custody of the bag, he or she will take some. And if an honest copy gets custody, he or she will deliever it to the next leg of the trip without taking any of it. The clerk wants to answer this question: What is the probability that the money that arrived in my office is the same amount of money that left New York?

The answer is the probability that the first cop will take some multiplied by the probability that the second cop took some multiplied by the probability that the third cop took some, or .8 x .8 x .8. The probability that the amount that arrived in Los Angeles was the same as the amount that left New York is .51. If you add two more cops at the .8 honesty rate it goes down to .32. And that is despite the fact that the majority of cops in each department are honest. If five cops with a honesty rating of .9 escort the money, there is only a 59% chance that all of it will arrive at the destination. If seven cops with a .95 honesty rating excort it, there is only a 66% chance that all of it will arrive without some being stolen. Of you can think of the a system that captures and relays information. It doesn’t take many generations of copies on a copy machine, particularly a poor one, for the text on the original to become unreadable and for the information to be lost partially or completely. What’s important to note here is that even when the links are highly reliable, the cumulative effect of transmission across multiple links quickly diminishes the fidelity of the system. And it doesn’t take many links, even when the links are 95% reliable for the odds to drop off to the point that it is more likely that the information/money did not make it through than the probability that it did. If there were 5 cops relaying the money from departments that were 80% honest, there is a 68% probability that someone stole some along the way.

(These numbers deal with the transmitters. If we add in a multiplier that represents the reliability of humans at reporting miracles--think of Mary telling someone she saw Jesus as being comparable to the first person who filled the bag and handed it to the cops--then the overall probability that Jesus came back from the dead becomes vanishingly small. See The Case Against Christ.)

Matters are made worse by other variables. Suppose the clerk has no independent way to know what was put in the bag in the first place; she was just handed a bag, afterall. Then she doesn’t know if it originally contained drugs, or diamonds, or cash, or bonds. She could ask the cop who handed it to her, or she could check the contents of the bag for some clue. Suppose there is a note inside the bag itself that says “This bag originally contained $10,000.” Then she counts it and finds $10,000. Now can she be assured that all of the original contents of the bag made it to her safely? No, she can’t. Notice that the note is part of the contents of the bag too. For all she knows, there was $100,000 in the bag, or 5 kilos of heroin, and when one of the cops took $90,out, or replaced the heroin with $10,000, she wrote the note and stuck it in there. Using the contents of the bag itself to determine that fidelity of the system that transmitted the bag is circular and completely unhelpful. What she needs is some independent (trustworthy!) source to corroborate the origination and transmission of the bag. If she put the money into the bag in New York, and then flew to Los Angeles with it, keeping her eyes and hands on it all the way, then she could be more assured (although a person’s honesty with themselves and even their witnessing an event are issues in many circumstances).

The point of the extended analogy should be clear. We are told by a book that has been transmitted to us across 2,000 years and countless unknown people in between that there were some important religious events that transpired in 30-35 C.E. Between those alleged events themselves and the first recording of those events into a system with relatively high fidelity (writing), there were 30-60 years. And during those several decades we do not know how many times the story was repeated or how many people it passed through before it got the authors and they wrote it down.

We have some semi-independent means of secondary corroboration. We have other historical grounds to think that the oral transmission tradition in Judaism at the time was fairly reliable. Part of our evidence is using written sources to check the error rate of stories that were written vs. relayed orally in different eras of history where we have both streams of information. But as far as we know, the stories about Jesus were spreading far and wide among the early Christians in the first two centuries. And while there may be some transmitters who have a higher fidelity than others, we’re not sure who or how many sources the authors of the Gospel stories consulted. There may be a stream of information running through the Jewish oral tradition that is more reliable, but there can be no question that people will talk, and when normal people talk and repeat stories, we know that they embellish, omit, alter, and improve either deliberately or unknowingly. We can see that the story of Jesus’ resurrection varies greatly among the Gospels. And we also know that a number of non-cannonized sources that gave even more contrary accounts were deliberately excluded. So it is difficult to accept some of the exaggerated claims about the reliability of the verbal transmission of the stories.

The Case Against Christ: The Salem Witch Trials

Atheist comedian and the mind behind the Atheist Church, Keith Lowell Jensen interviewed me recently and asked about some of the arguments I've been making about Jesus:



Salem Witch Trials Argument, pt. 1





Salem Witch Trials Argument, pt 2.

Keith's You Tube page and lots of other videos and stuff from Atheist Church are here:

Keith Lowell Jensen, atheist comedian

Is God Impossible or Kind of Impossible?

A priori justification ain't what it used to be. There was a time when philosophers and mathematicians perhaps thought that when we engaged in deductive, a priori constructions of proofs for claims from propositions that we know to be true a priori, then those conclusions are as justified as anything can be. That is, when we reason deductively and without error from truths that we know without any appeal to the empirical world, then we acquire new knowledge of a broader world. Science and empirical reasoning are one thing, but conceptual analysis and a priori reasoning are another.

And traditionally, for obvious reasons, many people who believe in God have placed their hopes for justifying proof of the being on this sort of reasoning. God’s existence is not the sort of things that can be known or revealed through empirical experience, they have conceded. But we can infer God through reasoning as a perfect being who cannot fail to exist, or perhaps as the necessary first cause of it all where the only empirical premise is that there exists a universe (that needs to be explained by a first cause.)

These attempts to justify belief in God a priori have been on the wane. Plantinga’s version of the ontological argument in the 70s was probably the last, best hope for this camp. But in the end, even Plantinga conceded that he couldn’t prove the existence of God with his argument. What he had done, he said, was establish the rational acceptability of believing that God exists. Careful readers will not in God, Freedom, and Evil that what he really seemed to do was assert the rational acceptability of believing in God’s existence without much argument. And even if we grant the point, showing the rational acceptability of believing in God’s existence is a far cry from showing God’s existence. Many claims have been rationally acceptable, of course, while being far from the truth.

But what’s interesting here is that there is a large literature now devoted to showing that God is impossible on more or less conceptual, a priori grounds. There are problems individually with omniscience, omnipotence, moral perfection, omnipresence, and there are countless more problems that arise when you try to mix and match these properties and the others that have been traditionally attributed to God. See Ted Drange’s: http://www.philoonline.org/library/drange_1_2.htm For several good examples. Also see my atheism bibliography http://atheismblog.blogspot.com/2009/06/philosophical-atheism-bibliography.html for many more articles and books in these categories. And see my atheism encyclopedia entry for more details about the families of arguments in the literature:
http://atheismblog.blogspot.com/2009/06/encyclopedia-entry-atheism.html

There are some philosophers who continued to plug away at the a priori, natural theology project, but for the most part, it appears that they have given up that pursuit. Attention has shifted in recent decades to giving empirical evidence for God with fine tuning arguments or first cause arguments with appeal to modern astronomy and cosmology.

So what attitude should we take about the host of deductive disproofs for God’s existence. Have those arguments really settled it once and for all? It would see, and many of those authors have argued that if God is logically, conceptually impossible, then God doesn’t exist.

I think that if we are going to learn some lessons from history here about what a priori and deductive justifications are in general, we have to proceed a bit carefully.

Here’s the problem. Especially since the developments in math, geometry, logic, and epistemology in the 19th and 20th century, proof in the old, strong a priori sense of the word just isn’t what it used to be. There’s a huge amount of detailed back story here, but the issue with a priori justification comes down to this. It looks like there are no indefeasible, non-revisable grounds of truth upon which to base proving. It looks the best way for us to proceed is to acknowledge that even for the kinds of reasoning and rules of inference that we thought were most removed from any sort of empirical consideration or revision are defeasible and empirical. Logic itself, deductive reasoning, and conceptual analysis should be subject to revision depending on the state of our empirical observations, our broad theories about what is real, and the vast web of other propositions that we think describe the world. Humans are engaged in a large model making enterprise where they seek to get the ideas they have to line up as closely as possible to the observations they make, their predictions, and their needs. They should also be trying to construct this flotilla of world ideas so that it achieves the highest level of logical and probabilistic coherence possible, and it should have the highest degree of integration and fewest anomalies possible. We have learned from history that our description of what’s real in the world works best—makes the best predictions, explains the most data—when we more and better observations and we make it conform to those observations. As we improve the integrated justification between the claims in the system to reduce anomalies, and as we move towards a more and more comprehensive system, it is able to give us better descriptions of the world we are observing.

In that context then, what would it mean to give a priori disproof of God’s existence? We should take those disproofs as adding serious questions to the overall viability of the God hypothesis as an accurate description of ultimate reality. Let’s treat the God hypothesis as one story among many that attempts to describe what is real. And we should accept it, just like we should for any other account, to the extent that it fits with the rest of what we think we know about the world. It should not only fit with, but give us clear, robust predictions about the behavior and nature of objects in the physical world. It should not have implications that conflict directly with what we can observe to be true. At some point, if the God hypothesis is being presented as a description of reality, then there should be some sort of empirical implications. It should make a difference somehow in the way things are. That is, there must be some distinguishable way in which we would be able to tell the difference between the hypothesis being false and its being true. These real manifestations can be indirect and far removed from God himself—our observations of muons and gamma radiation are far from direct—but if we are going to take the hypothesis seriously as a description of real things (and that includes numerous claims about what is not real) then it’s got to make some real difference or other.

What disproofs for God’s existence do is contribute significantly to the long list of puzzles, paradoxes, and unanswered questions we have about the God hypothesis. If there is a God, then whatever he is, it’s going to have be something that helps make sense of all of these forceful arguments that God doesn’t make any sense. What disproofs of God do is make it harder and harder to sustain belief in a host of the versions of the God hypothesis that have been put before us. As the problems mount with the geocentric theory of the universe, or with a theory of the aether, or with the elan vital theory of life, their descriptions of reality show more and more strain until they collapse under the weight of observation, theory, and other evidence and we jettison them. We’ve got ample grounds for rejecting lots and lots of the versions of the God hypothesis that people have believed. The Earth and all plant and animal life were not created in their present form 6,000-10,000 years ago. God can’t have the power to do logically impossible acts because that creates untenable paradoxes.

Given the various problems with different God hypotheses that have been articulated in the deductive atheology literature and elsewhere, the questions for any person who wants to be reasonable and who cares about the evidence are, 1) what sorts of viable God hypotheses are left? 2) how many ad hoc patch jobs does a thoughtful person have to do on their idea of God to get something they can sign on for? 3) what are the real grounds that I have that are leading me to think that this new patched up version of God is the one that I thought existed all along? or what is the connection between this God and the one that I used to believe in? (You could similarly patch up your idea of Santa after your parents tell you that they put the presents under the tree.) 4) Is the patched up version of God that I am left with really worthy of the name “God,” and worth all of this fuss? And finally, I’ve got to ask about your motivations. If you find yourself answering objections to God hypotheses from the skeptic with otherwise unmotivated or arbitrary special provisions (“Well, it’s virtuous for humans to show compassion for natural disaster victims, but God’s virtue requires that he allow the suffering.”), what’s really motivating you? Is it that if you were to take a completely impartial look at the evidence and the situation, the reasonableness of this God hypothesis would be obvious? It’s not to the rest of us.

Some of the theistically inclined may protest here and insist that empirical requirements that are being imposed here are the ones that science and naturalism employ, but it is by no means obvious that their success in that realm insures that they must be the global criterion for all truth or all knowledge. They will acknowledge that humanity has acquired a great deal of knowledge by means of this route, but they balk at the imposition of the criteria as the only arbiter of what is known or real. Science is fine for what it does, but we should understand its proper domain. Invariably, this sort of criticism of empiricism and naturalism is followed by the refrain: There are other routes to knowledge.

Ok fine, let’s follow this out. First, a lot more work needs to be done here before someone can claim that there are other routes to knowledge. “Science’s success doesn’t prove it’s totality.” Ok, but neither does the domain point here imply that there is another non-empirical realm or any non-empirical, non-natural means of acquiring knowledge of it. The critics of naturalism here can’t simply announce that THERE ARE OTHER ROUTES TO KNOWLEDGE and take it to be justified to believe that claim simply by its assertion. What are the grounds upon which this claim is built? Is it reasonable to believe it? Is it justified? Do we have an abundance of other cases where some other ultimately non-natural method has succeeded that we can point to for an analog? Math? Philosophy? But that’s the problem—no one thinks that those sort of proofs for God work, not even God’s most enthusiastic believers in those fields. At most, what the critic might be entitled to say (and I’d want to see some careful reasoning up to this point) is that IT IS POSSIBLE that there are other routes to knowledge. And under the right circumstances with the rights sorts of justifications and conditions stipulated, I might concur. But it is possible that monkeys will fly out of my butt and monkeys WILL fly out of my butt are two entirely different matters, requiring very different sorts of justification. (I have found that a persistence confusion between something’s being possible and it’s being reasonable to believe is one of the most serious and common mistakes in philosophical theology.)

Suppose that we grant that it is possible that there are other routes to knowledge. Then what? We need to know exactly what that route is first. Then we need to have some sort of criteria by which to judge whether it is actually a route to knowledge of reality or whether it’s just more metaphysical bullshit. If you’re going to defend this route to God, be forewarned: you are casting yourself in with every kook, new ager, spiritualist, medium, psychic, palm reader, con artist, witch doctor, witch, Wiccan, and hippy that has ever walked the earth and who thought they had tapped into some other ultimate reality. And you’ve got to separate yourself from the pack. You need to give some plausible, non-ad hoc account of how it is that your special, magical, transcendent method for allegedly knowing the truth works and theirs doesn’t. If there’s no error checking, or no way to separate the true from the false, then the sailboats are all just adrift. And there are too many examples of human judgment being unfettered from the empirical world and taking off for the jungles of crazy land for us to just take your word for it. Besides, as I suggested before, we’re beginning to question your motives. It’s starting to look like no matter what sort of question, paradox, or objection comes up, you’re going to engineer a way to salvage the God idea. It’s starting to look like the God belief in your head is calling all the shots and your reason, your passions, and all of your arguments have been enslaved to it. The question that I frequently come back to here is, just hypothetically, what WOULD you acknowledge as reasonable grounds for rejecting the God idea? And if the answer is “nothing,” then you’ve already left on the bus to crazy land and the rest of us are giving up hope being able bring you back with reason.

How Reliable Are Human Religious Claims?

Suppose you’re in an upper division math course and you’ve been assigned a lab partner who you are supposed to work on practice questions and homework assignments all semester. As the semester develops, a pattern emerges. He comes to you with the answers to problems that he has worked on. He’s earnest, hardworking, careful, and is highly motivated. But when you consider those problems and do some checking yourself, you find that his answers are quite often wrong. You check and double check and after many cases, it looks like he gets the right answer about 40% of the time. His reliability for doing math problems is only .4. That means that for any given problem that he’s better at getting the wrong answer than the right one. You might think that this track record would make him a very bad lab partner, but ironically you could conclude with a better than chance probability that for any answer he gets, that’s more than likely not the right one. So even being really bad at something makes him good for something.

Now consider the wide range of religious claims about the nature of reality that human beings have made over the eons. We could keep it simple and just reflect on the various gods that they have at one time or another asserted were real. Recall these 500 gods from an earlier post.


Aa, Aah, Abil Addu, Addu, Adeona, Adjassou-Linguetor, Adjinakou, Adya Houn'tò, Agassou, Agé, Agwé, Ahijah, Ahti, Aizen Myō-ō, Ajisukitakahikone, Ak Ana, Aken , Aker , Äkräs, Aku, Allatu, Altjira, Amano-Iwato, Ame-no-Koyane, Am-heh, Amihan, Amon-Re, Amun, Amurru, Anapel, Anath, Andjety, Anhur, Anit, Anu, Anubis, Anzambe, Apsu, Arianrod, Ash , Ashtoreth, Assur, Astarte, Aten, Atum, Ayida-Weddo, Ayizan, Azaka Medeh, Azaka-Tonnerre, Azumi-no-isora, Baal, Bacalou, Badessy, Bagadjimbiri, Bahloo, Baiame, Bakunawa, Bamapana, Banaitja, Ba-Pef, Baron Cimetière, Baron La Croix, Baron Samedi, Barraiya, Bata , Bathala, Bau, Beltis, Beltu, Belus, Bernardo Carpio, Bes, Biame, Biamie, Bilé, Bimbeal, Binbeal, Boli Shah, Bossou Ashadeh, Budai, Budai, Bugady Musun, Bugid Y Aiba, Bunjil, Bunjil, Cai Shen, Ceros, Chenti-cheti, Chi You, Chimata-No-Kami, Chun Kwan, Cihang Zhenren, City god, Clermeil, Congo (loa), Consus, Cronos, Cunina, Dagan, Dagda, Dagon, Daikokuten, Damballa, Dan Petro, Dan Wédo, Daramulum, Dauke, Dea Dia, Dhakhan, Diable Tonnere, Diana of Ephesus, Diejuste, Dimmer, Dinclinsin, Dragon King, Dragon King of the East Sea, Duamutef, Dumu-zi-abzu, Dzingbe, Ea, Ebisu, Edulia, Efile Mokulu, El, Elali, Elder Zhang Guo, Elum, Engurra, Enki, Enma, En-Mersi, Enurestu, Erlang Shen, Erzulie, Ezili Dantor, Fan Kuai, Fei Lian, Feng Bo, Four sons of Horus, Fu Lu Shou, Fu Xi, Fūjin, Fukurokuju, Furrina, Futsunushi, Gargomitch, Gasan lil, Gasan-abzu, Goibniu, Gong Gong, Govannon, Gran Maître, Grand Bois, Guan Yu, Guangchengzi, Gunfled, Gwydion, Hachiman, Hadad, Hakudo Maru, Han Xiang, Hapi, Hapy, Heka , Hemen, Hermanubis, Hermes , Heryshaf, Hoderi, Hongjun Laozu, Hoori, Horus, Houyi, Huang Feihu, Hung Shing, Iah, Ibong Adarna, Iho, Iku-Turso, Ilat, Ilmatar, Ilmatar, Imhotep, Imset, Iron-Crutch Li, Isis, Istar, Isum, Iuno Lucina, Izanagi, Jade Emperor, Jar'Edo Wens, Ji Gong, Julana, Jumala, Jupiter, Juroujin, Kaawan, Kagu-tsuchi, Kalfu, Kalma, Kara Khan, Karakarook, Karei, Kari, Karora, Kerridwen, Khaltesh-Anki, Khepri, Khnum, Khonsu, Kidili, Kini'je, Kitchen God, Kmvum, Kneph, Kōjin, Ksitigarbha, Kui Xing, Kuk, Kumakatok, Kuski-banda, Kuu, Ku'urkil, Lagas, Lan Caihe, Lei Gong, Leizhenzi, Lempo, Ler, Leza, Li Jing , L'inglesou, Llaw Gyffes, Lleu, Loco (loa), Lü Dongbin, Lugal-Amarada, Maahes, Ma-banba-anna, Mademoiselle Charlotte, Maîtresse Délai, Maîtresse Hounon'gon, Maman Brigitte, Mamaragan, Mami, Mamlambo, Manawyddan, Mandulis, Mangar-kunjer-kunja, Marassa Jumeaux, Marduk, Maria Cacao, Maria Makiling, Maria Sinukuan, Marinette, Mars, Marzin, Matet boat, Mawu, Mayari, Mbaba Mwana Waresa, Meditrina, Mehen, Melek, Memetona, Menthu, Merodach, Mider, Mielikki, Min , Molech, Mombu, Morrigu, Mounanchou, Mulu-hursang, Mu-ul-lil, Muzha , Na Tuk Kong, Naam, Nana Buluku, Naunet, Ndyambi, Nebo, Nehebkau, Nergal, Nezha , Nga, Ngai, Nin, Ninib, Ninigi-no-Mikoto, Nin-lil-la, Nin-man, Nio, Nirig, Ni-zu, Njirana, Nogomain, Nuada Argetlam, Numakulla, Num-Torum, Nusku, Nu'tenut, Nyan Kupon, Nyyrikki, Nzambi, Nzame, Odin, Ogma, Ogoun, Ogoun, Ogyrvan, Ohoyamatsumi, Ōkuninushi, Olorun, Omoikane (Shinto), Ops, Osiris, Pa-cha, Pangu, Papa Legba, Peko, Perkele, Persephone, Petbe, Pie (loa), Ple, Pluto, Potina, Ptah, Pugu, Puluga, Pundjel, Pwyll, Qarradu, Qebehsenuef, Qin Shubao, Qingxu Daode Zhenjun, Ra, Raijin, Randeng Daoren, Rauni , Resheph, Rigantona, Robigus, Royal Uncle Cao, Ruwa, Ryūjin, Saa, Sahi, Samas, Sarutahiko, Saturn, Sebek, Seker, Serapis, Sesmu, Shakpana, Shalem, Shangdi, Shango, Sharrab, Shen , Shennong, Shezmu, Shina-Tsu-Hiko, Simbi, Sin, Sirtumu, Sobek, Sobkou, Sōjōbō, Sokk-mimi, Sopdu, Sousson-Pannan, Statilinus, Suijin, Suiren, Suqamunu, Susanoo, Ta Pedn, Tagd, Taiyi Zhenren, Tala, Tam Kung, Tammuz, Tapio, Temaukel, Tenenet, Tengu, Tenjin, Theban Triad, Thoth, Ti Jean Quinto, Ti Malice, Tian, Ti-Jean Petro, Tilmun, Tirawa Atius, Todote, Toko'yoto, Tomam, Tororut, Tu Di Gong, Tu Er Shen, Tuonetar, Tuoni, Ubargisi, Ubilulu, U-dimmer-an-kia, Ueras, Ugayafukiaezu, U-ki, Ukko, UKqili, Umai, U-Mersi, Umvelinqangi, Ungud, Unkulunkulu, Ura-gala, U-sab-sib, Usiququmadevu, U-Tin-dir-ki, U-urugal, Vaisravana, Vaticanus, Vediovis, Vellamo, Venus, Vesta, Wadj-wer, Wen Zhong , Weneg, Wenshu Guangfa Tianzun, Wepwawet, Werethekau, Wollunqua, Wong Tai Sin, Wuluwaid, Xargi, Xaya Iccita, Xevioso, Xuan Wu , Yama, Yau, Yemaja, Youchao, Yuanshi Tianzun, Yuchi Jingde, Yunzhongzi, Zagaga, Zaraqu, Zer-panitu, Zhang Guifang, Zheng Lun, Zhongli Quan, Zhu Rong , Zonget.

It’s possible that you think a few of these are real, depending on your background, but the chances are very good that if you were asked about each one: “Do you think that Tauumuz, a Babylonian sun god, is a real, existing being?” you would answer no. Likewise, you probably don’t think it is reasonable for you or someone with the beliefs, information, and background that you have to believe that such a being is real.

Leaving aside the question of whether it has ever been reasonable for someone to believe in each one of these beings (it probably was), we can ask these questions: When it comes to making supernatural claims about whether or not a divine being exists, how reliable are humans? In what proportion of the cases where they have asserted that some divine being is real did they get it right? Like our math lab partner, what is their general reliability rating? Do you think that when someone from a particular religious tradition claims that their god is real, they are more likely than not to be correct?

I think the only reasonable lesson to learn from the track record of human religious claims is that we are very prone to make assertions about gods being real that aren’t. When someone approaches me with a claim about about the reality of a particular magical being, there’s a substantial burden of proof facing them. History has proven that their reliability rating is very low, much lower than our very bad math student. It’s not that the failure of all of those gods proves that theirs must be false too. The Christian or Zoarastrian might have gotten the right answer. Every prisoner in the jail vigorously and passionately insists that he’s innocent. And some of them might be. But the track record here means that a very high threshold of proof needs to be met in order for the claim to be reasonable for an outsider.

Encyclopedia Entry: Atheism

And here is the other project that I've been working on. This is a draft of an encyclopedia entry on atheism in the philosophical literature. I've tried to give the broadest and most complete overview of the issues, concepts, and debates without writing a whole book. As it is, it is quite long, but there is a lot of important material here. The references are all to the list of works in the bibliography of the previous post.


Atheism

What is atheism?

The term “atheist” describes a person who does not believe that God or a divine being exists. Worldwide there may be as many as a billion atheists, although social stigma, political pressure, and intolerance make accurate polling difficult.

Unless otherwise noted, we will use the term “God” to describe the divine entity that is a central tenet of the major monotheistic religious traditions--Christianity, Islam, and Judaism. At a minimum, this being is usually understood as having all power, all knowledge, and being infinitely good or morally perfect. We can identify the particular traits that the divine being in different religious traditions have in addition to these three omni- properties. The Christian God, it is thought, also sent Jesus to be sacrificed for the salvation of human kind; he rewards belief and piety with eternity in heaven, punishes sinners, and so on. When necessary, we will use the term “gods” to describe all other lesser or different characterizations of divine beings, that is, beings that lack some, one, or all of the omni- traits.

The God concept is the central focus of philosophical arguments for atheism for several reasons. First, that being is the essential, common thread in the western monotheistic traditions, as mentioned above. More than 3 billion people now can be said to subscribe to the view that God exists, and countless more in the past have agreed. Furthermore, the existence of such a being, more so than any other characterization, would have profound metaphysical, personal, moral, social, and historical implications. Without exaggeration, the existence of such a being would be the single most important fact ever acknowledged by human beings. Another motivation for focusing atheistic arguments on the notion of a divine being that embodies conceptual absolutes as the omni-God does, is that by implication many of the conclusions we can draw about that being will apply a fortiori to other, lesser beings. Furthermore, a being that is not the positive culmination of all possible power, knowledge, and goodness, it has been argued, would not be worthy of the title “God” and would not be worthy of our attention in the same way. Many atheists and theists have agreed on at least this much.

We can make two useful pairs of distinctions concerning the term “atheism.” It has come to be widely accepted that, at a minimum, to be an atheist is to lack a belief that a God or gods exist. We can follow Antony Flew (1984) and label this inclusive sense of the term as negative atheism. Parallels for this use of the term would be terms such as “amoral,” “atypical,” or “asymmetrical.” So negative atheism would includes someone who has never reflected on the question of whether or not God exists and has no opinion about the matter and someone who had thought about the matter a great deal and has concluded either that she has insufficient evidence to decide the question, or that the question cannot be resolved in principle. Both people lack a belief in God, but in importantly different ways. So the position traditionally characterized as agnostic—neither believing that God does exist nor believing that God does not exist, is included in negative atheism.

A positive atheist is someone who believes that God does not exist; she affirms that no such being exists. So positive atheists are negative atheists, but negative atheists need not be positive atheists. An analogy is useful. If a person believes that there is no such thing as unicorns, then she is a positive atheist concerning unicorns. Someone who has never heard of them would be a negative atheist with respect to unicorns. So would a person who has thought about the question, and is not sure whether they exist or not. (Martin 1990)

Atheism can be narrow or wide in scope. The narrow atheist does not believe in the existence of God (an omni- being). A wide atheist does not believe that any gods exist, including but not limited to the traditional omni-God. The wide positive atheist denies that God exists, and also deny that Zeus, Gefjun, Thor, Sobek, Bakunawa and others exist. The narrow atheist does not believe that God exists, but may not taking a stronger view about the existence or non-existence of other supernatural beings. One could be a narrow atheist about God, but still believe in the existence of some other supernatural entities. (This is one of the reasons that it is a mistake to identify atheism with materialism or naturalism.)
Separating these different senses of the term allows us to better understand the different sorts of justification that can be given for varieties of atheism with different scopes. An argument may serve to justify one form of atheism and not another—alleged contradictions within a Christian conception of god, by themselves, for instance, do not serve as evidence for wide atheism. But presumably, reasons that are adequate to show that there is no omni-God would be sufficient to show that there is no Islamic God.

Epistemological Approaches to Atheism

Justifications for atheism have taken forms that can be usefully divided into several categories. For the most part, atheists have taken an evidentialist approach to the question of God’s existence. That is, atheists have taken the view that whether or not a person is justified in having an attitude of belief towards the proposition “God exists,” is a function of that person’s evidence. “Evidence” here is understood broadly to include a priori arguments, arguments to the best explanation, inductive and empirical reasons, as well as deductive and conceptual premises. An asymmetry exists between theism and atheism in that atheists have not offered faith as a justification for non-belief. That is, atheists have not presented non-evidentialist defenses for believing that there is no God.

Not all theists appeal to faith, however. Many are evidentialist theists. The evidentialist theist and the evidentialist atheist may have a number of general epistemological principles concerning evidence, arguments, and implication in common, but then disagree about what the evidence is, how it should be understood, and what it implies. They may disagree, for instance, about whether the values of the physical constants and laws in nature constitute evidence for intentional fine tuning, but agree at least that whether God exists is a matter that can be explored empirically or with reason.

Many non-evidentialist theists may deny in one way or another that the acceptability of God belief depends upon evidence, reasons, or arguments as they have been classically understood. Faith or prudential based beliefs in God, for example, will fall into this category. The evidentialist atheist and the non-evidentialist theist, therefore, may have a number of more fundamental disagreements about the acceptability of believing despite inadequate or contrary evidence, the epistemological status of prudential grounds for believing, or the nature of God belief. Their disagreement may not be so much about the evidence, or even about God, but about the legitimate roles that evidence, reason, and faith should play in human belief structures.

It is not clear that arguments against atheism that appeal to faith have any prescriptive force the way appeals to evidence or arguments do. The general evidentialist view is that when a person grasps that an argument is sound, that imposes an epistemic obligation on her to accept the conclusion. Insofar as having faith amounts to believing contrary to or despite a lack of evidence, one person’s faith that God exists does not have this sort of inter-subjective, epistemological implication. Failing to believe what is clearly supported by the evidence is ordinarily irrational. Failure to have faith that some claim is true is not similarly culpable.

Justifying atheism, then, can entail several different projects. There are the evidential disputes over what information we have available to us, how it should be interpreted, and what it implies. There are also broader meta-epistemological concerns about the roles of argument, reasoning, belief, and religiousness in human life. The atheist can find herself not just arguing that the evidence indicates that there is no God, but defending science, the role of reason, and the necessity of basing beliefs on evidence more generally.

Friendly atheism. William Rowe has introduced an important distinction to modern discussions of atheism. If someone has arrived at what they take to be a reasonable and well-justified conclusion that there is no God, then what attitude should she take about another person’s persistence in believing in God, particularly when that other person appears to be thoughtful and at least prima facie reasonable? It seems that the atheist could take one of several views. The theist’s belief, as the atheist sees it, could be rational or irrational, justified or unjustified. Must the atheist who believes that the evidence indicates that there is no God conclude that the theist’s believing in God is irrational or unjustified? Rowe’s answer is no. (Rowe 1979, 2006)

Rowe and most modern epistemologists have said that whether a conclusion C is justified for S will be a function of the information (correct or incorrect) that S possesses and the principles of inference that S employs in arriving at C. But whether or not C is justified is not directly tied to its truth, or even to the truth of the evidence concerning C. That is, a person can have a justified, but false belief. She could arrive at a conclusion through an epistemically inculpable process and yet get it wrong. Ptolemy, for example, the greatest astronomer of his day, who had mastered all of the available information and conducted exhaustive research into the question, was justified in concluding that the Sun orbits the Earth. A medieval physician in the 1200s who guesses (correctly) that the bubonic plague was caused by the bacterium yersinia pestis would not have been reasonable or justified given his background information and given that the bacterium would not even be discovered for 600 years.
We can call the view that rational, justified beliefs can be false, as it applies to atheism, friendly or fallibilist atheism. The friendly atheist can grant that a theist may be justified or reasonable in believing in God, even though the atheist takes the theist’s conclusion to be false. What could explain their divergence to the atheist? The believer may not be in possession of all of the relevant information. The believer may be basing her conclusion on a false premise or premises. The believer may be implicitly or explicitly employing inference rules that themselves are not reliable or truth preserving, but the background information she has leads her, reasonably, to trust the inference rule. The same points can be made for the friendly theist and the view that he may take about the reasonableness of the atheist’s conclusion. It is also possible, of course, for both sides to be unfriendly and conclude that anyone who disagrees with what they take to be justified is being irrational. Given developments in modern epistemology and Rowe’s argument, however, the unfriendly view is neither correct, nor conducive to a constructive and informed analysis of the question of God.

Atheists have offered a wide range of arguments and justifications for non-belief. A notable modern view is Antony Flew’s presumption of atheism (1984). Flew argues that the default position for any rational believer should be neutral with regard to the existence of God, and to be neutral is to not have a belief regarding its existence. "The onus of proof lies on the man who affirms, not on the man who denies. . . on the proposition, not on the opposition,” Flew argues. Beyond that, coming to believe that such a thing does or does not exist will require justification, much as a jury presumes innocence concerning the accused and requires evidence in order to conclude that he is guilty. Flew’s negative atheist will presume nothing at the outset, not even the logical coherence of the notion of God, but her presumption will be defeasible, or revisable in the light of evidence. We shall call this view atheism by default.

The atheism by default position contrasts with a more permissive attitude that some people take regarding religious belief. The notions of religious tolerance and freedom are sometimes taken to indicate the epistemic permissibility of believing despite a lack of evidence in favor or even despite evidence to the contrary. One is in violation of no epistemic duty by believing, according to the common view, even if one lacks conclusive evidence in favor, or even if one has evidence that is on the whole against. In contrast to Flew’s jury model, we can think of this view as treating religious beliefs as permissible until proven incorrect. This sort of epistemic policy about God or any other matter has been controversial, and a major point of contention between atheists and theists. Atheists have argued that we typically do not take it to be epistemically inculpable or reasonable for a person to believe in Santa Claus, the Tooth Fairy, or some other supernatural being merely because they do not possess evidence to the contrary. Nor would we consider it reasonable for a person to begin believing that they have cancer because they do not have proof to the contrary. The atheist by default argues that it would be appropriate to not believe in such circumstances. The epistemic policy here takes its inspiration from an influential piece by W.K. Clifford (1999) in which he argues that it is wrong, always, everywhere, and for anyone, to believe anything for which there is insufficient reason.

There are several other approaches to the justification of atheism that we will consider below. There is a family of arguments, sometimes known as exercises in deductive atheology, for the conclusion that the existence of God is impossible. Another large group of important and influential arguments can be gathered under the heading inductive atheology. These probabilistic arguments invoke considerations about the natural world such as widespread suffering, nonbelief, or findings from biology or cosmology. Another approach, atheistic noncognitivism, denies that God talk is even meaningful or has any propositional content that can be evaluated in terms of truth or falsity. Rather, religious speech acts are better viewed as a complicated sort of emoting or expression of spiritual passion. Inductive and deductive approaches are cognitivistic in that they accept that claims about God have meaningful content and can be determined to be true or false.

Deductive Atheology

Many discussions about the nature and existence of God have either implicitly or explicitly accepted that the concept of God is logically coherent. That is, for many believers and non-believers the assumption has been that such a being as God could possibly exist, but they have disagreed about whether there actually is one. Atheists within the deductive atheology tradition, however, have not even granted that God, as he is typically described, is possible. The first question we should ask, argues the deductive atheist, is whether the description or the concept is logically consistent. If it is not, then no such being could possibly exist. The deductive atheist argues that some, one, or all of God’s essential properties are logically contradictory. Since logical impossibilities are not and cannot be real, God does not and cannot exist. Consider a putative description of an object as a four-sided triangle, a married bachelor, or prime number with more than 2 factors. We can be certain that no such thing fitting that description exists because what they describe is demonstrably impossible.

If deductive atheological proofs are successful, the results will be epistemically significant. Many people have doubts that the view that there is no God can be rationally justified. But if deductive disproofs show that there can exist no being with a certain property or properties and those properties figure essentially in the characterization of God, then we will have the strongest possible justification for concluding that there is no being fitting any of those characterizations. If God is impossible, then God does not exist.

It may be possible at this point to re-engineer the description so that it avoids the difficulties, but now the theist faces several challenges according to the deductive atheologist. First, if the traditional description of God is logically incoherent, then what is the relationship between a theist’s belief and some revised, more sophisticated account that allegedly does not suffer from those problems? Is that the being that she believed in all along? Now? What were the reasons that led her prior to considering the atheological arguments to believe in that conception of God? Secondly, if the classical characterizations of God are shown to be logically impossible, then there is a legitimate question as whether any new description that avoids those problems describes a being that is worthy of the label. It will not do, in the eyes of many theists and atheists, to retreat to the view that God is merely a somewhat powerful, partially-knowing, and partly-good being, for example. Thirdly, the atheist will still want to know on the basis of what evidence or arguments should we conclude that a being as described by this modified account exists? Fourthly, there is no question that there exist less than omni-beings in the world. We possess less than infinite power, knowledge and goodness, as do many other creatures and objects in our experience. What is the philosophical importance or metaphysical significance of arguing for the existence of those sorts of beings, and advocating belief in them? Fifthly, and most importantly, if it has been argued that God’s essential properties are impossible, then any move to another description seems to be a concession that positive atheism about God is justified.
Another possible response that the theist may take in response to deductive atheological arguments is to assert that God is something beyond proper description with any of the concepts or properties that we can or do employ. So complications from incompatibilities among properties of God indicate problems for our descriptions, not the impossibility of a divine being worthy of the label. Many atheists have not been satisfied with this response. The theist has now asserted the existence of and attempted to argue in favor of believing in a being that is, by their own admission, something that we cannot form a proper idea of, one that does not have properties that we can acknowledge; it is a being that defies comprehension. It is not clear how we could have reasons or justifications for believing in the existence of such a thing. It is not clear how it could be an existing thing in any familiar sense of the term in that it lacks comprehensible properties. Or put another way, as Patrick Grim notes, “If a believer’s notion of God remains so vague as to escape all impossibility arguments, it can be argued, it cannot be clear to even him what he believes—or whether what he takes for pious belief has any content at all.” (2007). It is not clear how it could be reasonable to believe in such a thing, and it is even more doubtful that it is epistemically unjustified or irresponsible to deny that such a thing is exists. It is clear, however, that the deductive atheologist must acknowledge the growth and development of our concepts and descriptions of reality over time, and she must take a reasonable view about the relationship of those attempts and revisions in our ideas about what may turns out to be real.

Single Property Disproofs

Deductive disproofs have typically focused on logical inconsistencies to be found either within a single property or between multiple properties. Philosophers have struggled to work out the details of what it would be to be omnipotent, for instance. It has come to be widely accepted that a being cannot be omnipotent where omnipotence simply means to power to do anything. This definition of the term suffers from the stone paradox. An omnipotent being would either be capable of creating a rock that he cannot lift, or he is incapable. If he is incapable, then there is something he cannot do, and therefore he does not have the power to do anything. If he can create such a rock, then again there is something that he cannot do, namely lift the rock he just created. So paradoxically, having the ability to do anything entails being unable to do some things. As a result, many theists and atheists have agreed that a being could not have that property. A number of attempts to work out an account of omnipotence have ensued. (Cowan 2003, Flint and Freddoso 1983, Hoffman and Rosenkrantz 1988 and 2006, Mavrodes 1977, Ramsey 1956, Sobel 2004, Savage 1967, and Wierenga 1989 for examples). See the entry on Omnipotence for details.

It has also been argued that omniscience is impossible, and that the most knowledge that can possibly be had is not enough to be fitting of God. One of the central problems has been that God cannot have knowledge of indexical claims such as, “I am here now.” It has also been argued that God can’t know future free choices, or God cannot know future contingent propositions, or that Cantor’s and Gödel proofs imply that the notion of a set of all truths cannot be made coherent. (Everitt 2004, Grim 1985, 1988, 1984, Pucetti 1963, and Sobel 2004). See the entry on Omniscience for more details.

The logical coherence of eternality, personhood, moral perfection, causal agency, and many others have been challenged in the deductive atheology literature. See bibliography.

Multiple Property Disproofs

Another form of deductive atheological argument attempts to show the logical incompatibility of two or more properties that God is thought to possess. A long list of properties have been the subject of multiple property disproofs: transcendence and personhood, justice and mercy, immutability and omniscience, immutability and infinitely love, omnipresence and agency, perfection and love, eternality and omniscience, eternality and creator of the universe, omnipresence and consciousness. (Blumenfeld 2003, Drange 1998b, Flew 1955, Grim 2007, Kretzmann 1966, and McCormick 2000 and 2003)

The combination of omnipotence and omniscience have received a great deal of attention. To possess all knowledge, for instance, would include knowing all of the particular ways in which one will exercise one’s power, or all of the decisions that one will make, or all of the decisions that one has made in the past. But knowing any of those entails that the known proposition is true. So can God have the power to act in some fashion that he has not foreseen, or differently than he already has without compromising his omniscience? It has also been argued that God cannot be both unsurpassably good and free. (Rowe 2004).

Failure of Proof Disproof

When attempts to provide evidence or arguments in favor of the existence of something fail, a legitimate and important question is whether anything except the failure of those arguments can be inferred. That is, does positive atheism follow from the failure of arguments for theism? A number of authors have concluded that it does. They taken the view that unless some case for the existence of God succeeds, we should believe that there is no God.

Many have taken an argument J.M. Findlay (1948) to be pivotal. Findlay, like many others, argues that in order to be worthy of the label “God,” and in order to be worthy of a worshipful attitude of reverence, emulation, and abandoned admiration, the being that is the object of that attitude must be inescapable, necessary, and unsurpassably supreme. (Martin 1990, Sobel 2004). God would not be the sort of being that we would merely infer inductively from evidence left behind in the universe. Such a being wouldn’t be contingent and the proof of its existence would not arise from contingency. That is to say that of all the approaches to God’s existence, the ontological argument is the strategy that we would expect to be successful were there a God, and if they do not succeed, then we can conclude that there is no God, Findlay argues.
Ontological arguments have attempted to show God’s existence on entirely a priori grounds from an analysis of the concept of the greatest logically possible being. But these attempts to prove God have not met with success, as most see it. Findlay says, “the general philosophical verdict is that none of these 'proofs' is truly compelling.” John Hick (1977), the well-known philosopher and theist, “we have in each case concluded, in agreement with the majority of contemporary philosophers, that these arguments fail to do what they profess to do.” And Alvin Plantinga says, “To show that these models are true, therefore, would also be to show that theism and Christianity are true; and I don’t know how to do something one could sensibly call ‘showing’ that either of these is true. I believe that there are a large number (at least a couple dozen) good arguments for the existence of God; none, however, can really be thought of as a showing or demonstration. As for classical Christianity, there is even less prospect for demonstrating its truth.” (Plantinga 2000) See the entry on the Ontological Argument.

The implications of Findlay’s argument for deductive atheology here is that Findlay makes a case that not just any being will be adequate to fill God’s shoes, as it were. God, in order to be God, must be a conceptually maximal being. And if the project to derive God’s existence through ontological arguments fail, then we can take that as indicator of more than merely the failure of those arguments. We should conclude that there is no such being. The Ontological Argument has all or nothing consequences for God’s existence.

Inductive Atheology

The view that there is no God or gods has been criticized on the grounds that it is not possible to prove a negative. No matter how exhaustive and careful our analysis, there could always be some proof, some piece of evidence, or some consideration that we have not considered. God could be something that we have not conceived, or God exists in some form or fashion that has escaped our investigation. Positive atheism draws a stronger conclusion than any of the problems with arguments for God’s existence alone could justify. Absence of evidence is not evidence of absence.

Findlay and the deductive atheological arguments attempt to address these concerns. But the question of inductive or probabilistic justifications for negative existential claims has figured centrally in modern atheism. The response to the “You cannot prove a negative” criticism has been that it invokes an artificially high epistemological standard of justification that creates a much broader set of problems not confined to atheism.
The general principle seems to be that one is not epistemically entitled to believe a proposition unless you have exhausted all of the possibilities and proven beyond any doubt that a claim is true. Or put negatively, one is not justified in disbelieving unless you have proven with absolute certainty that the thing in question does not exist. The problem is that we do not have a priori disproof that many things do not exist, yet it is reasonable and justified to believe that they do not: the Dodo bird is extinct, unicorns are not real, there is no teapot orbiting the Earth on the opposite side of the Sun, there is no Santa Claus, ghosts are not real, a defendant is not guilty, a patient does not have a particular disease, so on. There are a wide range of other circumstances under which we take it that believing that X does not exist is reasonable even though no logical impossibility is manifest. None of these achieve the level of deductive, a priori or conceptual proof. The objection to inductive atheism undermines itself in that it generates a broad, pernicious skepticism against far more than religious or irreligious beliefs. Mackie (1982) says, “It will not be sufficient to criticize each argument on its own by saying that it does not prove the intended conclusion, that is, does not put it beyond all doubt. That follows at once from the admission that the argument is non-deductive, and it is absurd to try to confine our knowledge and belief to matters which are conclusively established by sound deductive arguments. The demand for certainty will inevitably be disappointed, leaving skepticism in command of almost every issue.” (p. 7) If the atheist is unjustified for lacking deductive proof, then it is argued, then it would appear that so are the beliefs that planes fly, fish swim, or that there exists a mind-independent world.

The atheist can also wonder what the point of the objection is. When we lack deductive disproof that X exists, should we be agnostic about it? Is it permissible to believe that it does exist? Clearly, that would not be appropriate. Gravity may be the work of invisible, undetectable elves with sticky shoes. We don’t have any certain disproof of the elves—physicists are still struggling with an explanation of gravity. But surely someone who accepts the sticky-shoed elves view until they have deductive disproof is being unreasonable. It is also clear that if you are a positive atheist about the gravity elves, you would not be unreasonable. You would not be overstepping your epistemic entitlement by believing that no such things exist. On the contrary, believing that they exist or even being agnostic about their existence on the basis of their mere possibility would not be justified. So there appear to be a number of precedents and epistemic principles at work in our belief structures that provide room for inductive atheism. But these issues in the epistemology of atheism and recent work by Graham Oppy (2006) suggest that more attention must be paid to the principles that describe epistemic permissibility, culpability, reasonableness, and justification with regard to the theist, atheist, and agnostic categories.

Below we will consider several groups of influential inductive atheological arguments

The Santa Claus Argument for Atheism

Martin (1990) offers this general principle to describe the criteria that render the belief “X does not exist” justified:

A person is justified in believing that X does not exist if
(1) all the available evidence used to support the view that X exists is shown to be inadequate; and
(2) X is the sort of entity that, if X exists, then there is a presumption that would be evidence adequate to support the view that X exists; and
(3) this presumption has not been defeated although serious efforts have been made to do so; and
(4) the area where evidence would appear, if there were any, has been comprehensively examined; and
(5) there are no acceptable beneficial reasons to believe that X exists. (pg. 283)

Many of the major works in philosophical atheism that address the full range of recent arguments for God’s existence (Gale 1991, Mackie 1982, Martin 1990, Sobel 2004, Everitt 2004, and Weisberger 1999) can be seen as providing evidence to satisfy the first, fourth and fifth conditions. A substantial body of articles with narrower scope (see bibliography) can also be understood to play this role in justifying atheism. And a large group of discussions of Pascal’s Wager and related prudential justifications in the literature can also be seen as relevant to the satisfaction of the fifth condition.
One of the interesting and important questions in the epistemology of philosophy of religion has been whether the second and third conditions are satisfied concerning God. If there were a God, how and in what ways would we expect him to show in the world? Empirically? Conceptually? Would he be hidden? Martin argues, and many others have accepted implicitly or explicitly, that God is the sort of thing that would manifest in some discernible fashion to our inquiries. Martin concludes, therefore, that God satisfied all of the conditions, so, positive narrow atheism is justified.

Problem of Evil

At least since Epicurus said, “Is he willing to prevent evil, but not able? then is he impotent. Is he able, but not willing? then is he malevolent. Is he both able and willing? whence then is evil? Is he neither able nor willing? Then why call him God?" the problem of evil has been one of the most compelling arguments in favor of positive atheism. Both deductive and inductive forms of the argument are included here under inductive arguments for atheism for clarity.

It is useful to distinguish between different kinds of evil and different problems. Moral evil is apparently pointless suffering or death that is inflicted by humans on other sentient creatures. We say “apparently” because few will deny that there are many instances of suffering that appear to be pointless, hence the conflict with the existence of a being who would and could prevent them, but the issue under contention between many theists and atheists has been whether those instances of apparently pointless evil really are pointless. If in fact they are not pointless, as many theists argue is possible, the problem of evil may not be as big a problem for theism as alleged. Moral evil can be divided into suffering that is inflicted by humans on other humans (HH), or by humans on non-human animals (HA). Natural evil is apparently pointless suffering and death that is the result of natural forces such as hurricanes, plagues, and droughts. Nature inflicts suffering on humans (NH) and on non-human animals (NA)

The strongest form of the argument, if successful, is often characterized as the deductive or logical problem of evil. The existence of the suffering and the existence of God are logically incompatible. It is not possible for both claims: “God exists” where it is understood that God is all knowing, all powerful, and all good and “Evil exists” to both be true. But we know that there is evil, therefore it is not true that there is a being that is God. (Mackie 1955,1982, and Sobel 2004).

Inductive forms of the argument can allow that God could possibly coexist with evil in the world, but they argue that it would not be reasonable to think that he in fact does. The most famous and influential version of this argument is William Rowe’s:

1. There exist instances of intense suffering which an omnipotent, omniscient being could have prevented without thereby losing some greater good or permitting some evil equally bad or worse.
2. An omniscient, wholly good being would prevent the occurrence of any intense suffering it could, unless it could not do so without thereby losing some greater good or permitting some evil equally bad or worse.
3. Therefore, there does not exist an omnipotent, omniscient, wholly good being. (Rowe 1979)
The deductive and inductive arguments and the kinds of evil can be represented this way:

Deductive Problem of Moral Evil: The existence of God is not logically compatible with the existence of all instances of HH and HA.
Deductive Problem of Natural Evil: The existence of God is not logically compatible with all instances of NH and NA.
Inductive Problem of Moral Evil: The existence of instances of HH and/or HA makes existence of God improbable.
Inductive Problem of Natural Evil: The existence of instances of NH and/or NA makes the existence of God improbable.


Theistic Rejoinders to the Deductive Argument.

Since it aims to make the strongest possible case against God, the deductive problem is most vulnerable to rebuttals. What would it take to refute the logical problem argument? If the charge is that it is not possible for God to coexist with evil, then the critic need only show that it is possible; responding to the logical problem of evil alone does not require arguing for the truth of any particular justification of evil that God has.
Freedom, it has been frequently argued, could be a sufficient good in itself to justify moral evil. And since God (whose power is confined at least to that which is logically possible) cannot bring it about that we are both free and that we choose good, our free evil choices produce HH and HA suffering, but that suffering is our responsibility, not God’s. The suffering serves a greater good and it is at least possible that there is no other way for God to achieve that good, so it is possible that he has a morally defensible reason for allowing it.

The soul-building defense alleges that by creating a world with free beings who can experience the good and evil results of their actions, it is possible for them to grow intellectually and morally and achieve virtue in ways that not even an omnipotent God could accomplish through direct creation. It is possible that creating a world where there are instances of HH, HA, NH and even NA is God’s best means of achieving moral virtue. And that moral virtue or its possibility is sufficiently valuable to justify their existence. Even the inflexibility of natural laws that sometimes produce disasters and profound suffering catalyzes the expansion of human knowledge, power, and moral responsibility.

Theodicies such these are thought by many to establish that it is at least possible that some forms of suffering are not pointless. That would indicate that the deductive problem of evil for positive atheism for that form of suffering fails.

The discussion about the logical incompatibility of God and evil is far from settled. A number of philosophers in recent years have persisted with arguments that the existence of evil precludes the possibility of God’s existence. (Gale 1991, Sobel 2004, Martin 1990, Smith 1997 for instance) See the entries on the Problem of Evil, the Freewill Defense, and Soul-Building for more.

Theistic Rejoinders to the Inductive Argument

Much recent work has been done on the inductive argument, and not surprisingly, attention has focused largely on Rowe’s first premise. Rowe’s example of a fawn that is horribly burned in a forest fire started by lightening away from any human contact has come to serve as a watershed case for theists and atheists. In the history of all sentient beings, human and animal, and among all of the cases where they have suffered, if there is a single case of suffering that serves no greater good, or that does not serve to avoid some equal or greater evil, then it would seem reasonable to conclude there is no God. Surely it is reasonable to think that there are many of those cases, argues Rowe (1979, 1984, 2006).
Rather than arguing that there are no such cases, an influential set of theistic responses under the heading skeptical theism have given arguments that we are not in a position to know whether or not there are or have been such cases. We have a limited capacity to grasp the total cosmic picture from God’s perspective. There could be long term effects that we do not see or appreciate, or the alternatives may be worse. So skeptical theists have suspended judgment about premise 1.

Atheists for the most part have found these rejoinders implausible and inconsistent with what they take to be obvious instances of evil that can and should be prevented, but aren’t. The debate has shifted to other epistemological issues surrounding the conditions under which appearances of pointless evil warrant the inference to the existence of pointless evil. (Rowe 1979, 1984, 2006, Wykstra 1984, Alston 1996, van Inwagen 1996) See the entry on the Problem of Evil.

God, Atheism and Cosmology

Questions about the origins of the universe and cosmology have been the focus for many inductive atheism arguments. We can distinguish four recent views about God and the cosmos. Naturalism: On naturalistic view, the Big Bang occurred approximately 13.7 billion years ago, the Earth formed out of cosmic matter about 4.6 billion years ago, and life forms on Earth, unaided by any supernatural forces about 4 billion years ago. Various physical (non-God) hypotheses are currently being explored about the cause or explanation of the Big Bang such as the Hartle-Hawking no-boundary condition model, brane cosmology models, string theoretic models, ekpyrotic models, cyclic models, chaotic inflation, and so on. Big Bang Theism: We can call the view that God caused about the Big Bang 13.7 billion years ago Big Bang Theism. Intelligent Design Theism: There are many variations, but most often the view is that God created the universe, perhaps with the Big Bang 13.7 billion years ago, and then beginning with the appearance of life 4 billion years ago, God supernaturally guided the formation and development of life into the forms we see today. Creationism: Finally, there is a group of people who for the most part denies the occurrence of the Big Bang and of evolution altogether; God created the universe, the Earth, and all of the life on Earth in its more or less present form 6,000-10,000 years ago.

Taking a broad view, many atheists have concluded that neither Big Bang theism, Intelligent Design Theism, nor Creationism is the most reasonable description of the history of the universe. Before the theory of evolution and recent developments in modern astronomy, a view wherein God did not play a large role in the creation and unfolding of the cosmos would have been hard to justify. But now, internal problems with those views and the evidence from cosmology and biology, indicate that naturalism is the best explanation.

Justifications for Big Bang Theism have focused on modern versions of the Cosmological and Kalaam arguments. Since everything that comes into being must have a cause, including the universe, then God was the cause of the Big Bang. (Craig 1995) See the entries on Cosmological

Arguments and the Kalaam argument.

The objections to these arguments have been numerous and vigorously argued. Critics have challenged the inference to a supernatural cause to fill gaps in the natural account, as well as the inferences that the first cause must be a single, personal, all-powerful, all-knowing, and all-good being. It is not clear that any of the properties of God as classically conceived in orthodox monotheism can be inferred from what we know about the Big Bang without first accepting a number of theistic assumptions. Infinite power and knowledge do not appear to be required to bring about a Big Bang—what if our Big Bang was the only act that a being could perform? There appears to be consensus that infinite goodness or moral perfection cannot be inferred as a necessary part of the cause of the Big Bang—theists have focused their efforts in the problem of evil discussions just attempting to prove that it is possible that God is infinitely good given the state of the world. Big Bang Theism would need to show that no other sort of cause besides a morally perfect one could explain the universe we find ourselves in. Critics have also doubted whether we can know that some supernatural force that caused the Big Bang is still in existence now or is the same entity as identified and worshipped in any particular religious tradition. Even if major concessions are granted in the cosmological argument, all that it would seem to suggest is that there was a first cause or causes, but widely accepted arguments from that first cause or causes to the fully articulated God of Christianity or Islam, for instance, have not been forthcoming.

In some cases, atheists have taken the argument a step further. They have offered cosmological arguments for the nonexistence of God on the basis of considerations from physics, astronomy, and subatomic theory. These arguments are quite technical, so these remarks will be cursory. God, if he exists, knowing all and having all power, would only employ those means to his ends that are rational, effective, efficient, and optimal. If God were the creator, then he was the cause of the Big Bang. But cosmological atheists have argued that the singularity that produced the Big Bang and events that unfold thereafter preclude a rational divine agent from achieving particular ends with the Big Bang as the means. The Big Bang would not have been the route God would have chosen to this world as a result. (Stenger 2007, Smith 1993, Everitt 2004.)

Teleological Arguments for and Against the Existence of God

We can divide modern teleological, or design, arguments for the existence of God into two groups: arguments from biological complexity that focus on organisms, and arguments from physical nature and complexity that emphasize the fundamental physical laws that apply to all matter.
Before Darwin, a design argument from biological complexity like William Paley’s famous Watch argument had some considerable force (2006). Paley’s argument proceeds by an analogy: were you to find a watch on the beach with intricate, well-adjusted parts that fit together and that all contribute to performing a larger function (telling time), you would reasonably conclude that the watch had been designed and built by a designer with a deliberate set of intentions in mind. Such a thing would not come about by the blind, mindless forces of nature. By analogy, we find similar complexity, adjustment, and form in biological organisms. The inner workings of the eye with the remarkable coordination of the retina, lens, optic nerve, cornea, iris, and other parts has been a favorite example of advocates.

Biological research into the phenomena of natural selection has shown that what Paley thought was impossible has occurred for billions of years on Earth. Adaptive variations in organisms, inherited through genetic transmission, accumulate over time and give the appearance of purposeful design in the relationship between the parts of the organism and its ability to function in its environment. Among the vast majority of those who understand the theory, there is a consensus that it is a better, non-teleological explanation of biological complexity than the Creationism hypothesis. (Dawkins 1976, 1986, 2006)

Intelligent Design Arguments: A few arguments that aspects of biological complexity are best explained by God have emerged from discussions of evolution. These arguments grant the general claim that some form of natural selection occurred in evolutionary history and that it is responsible for the most part for that appearance of biological design. But there are specific structures in some organisms or episodes in evolutionary history that cannot be completely explained by neo-Darwinian selection. Evolution occurred, but God must have periodically intervened to guide the process in order to produce life as we find it. (Behe 1996, Dembski 1998)
These arguments have been heavily criticized. In some cases, biologists have simply explained the process whereby natural selection sans God could have produced the examples of biological structures that were alleged to be impossible on evolution. Intermediate fossils have been found, and many of the gaps in our understanding of the process and history of evolution have closed. The probabilistic reasoning that sought to prove a supernatural source has been critiqued. (Sober 2002, 2003, 2007, Kitcher 1982). As the objections have mounted, many have become more convinced that there is little need for God in our account of the history of life.

Physical Design or Fine Tuning Arguments: Among philosophical theists, much attention has shifted to new teleological arguments that accept evolution, but argue for God on the basis of various parameters, laws, and constants of physics, chemistry and cosmological history that are conducive to the existence of life in our universe. According to these arguments, given all of the other configurations of a physical world that are possible, many of them non-biophilic, the hospitability of this universe to life suggests a designer with a purpose. If the cosmological constant had been even slightly greater or less, or if gravity had been slightly stronger, for instance, there would be no life and no humanity in the universe. (Leslie 1996, Swinburne 1979)

Problems with Arguments from Design: The general difficulty for design arguments is deriving the strong conclusion that God must have been responsible when much lesser beings or forces are sufficient to explain the evidence. Critics have argued that even if we grant the conclusion that there is evidence of purposeful design manifest in the world, powerful aliens could be responsible who are running a cosmic zoo for humans. Almost three centuries ago, Hume argued that the evidence may well point to a baby god, an idiot god, a committee of gods, a cruel or absent minded god, an absentee god, or some other possibility (Hume 1935). The evidence that design theists cite is not sufficient to motivate the conclusion that a being with infinite power, knowledge, and goodness must have been responsible. If it was designed at all, some inferior being seems to be better indicated.

Another way to understand the point is that any properties that we would find in the universe that might identify it as an artifact will be properties that we have observed in artifacts that we have created. But the properties that we find in our artifacts that indicate that they were created all directly or indirectly reveal our limitations, our inabilities, and other finite aspects of our creation. So the properties indicative of creation that we might find in the universe will also point to limitations, inabilities, and finite aspects of the creator of the universe. That is, our best examples of artifact creation are anthropomorphic—they reflect our limited natures. So if we find features in the universe that hearken to examples of known human creation, at best, they will suggest an anthropomorphic, non-divine creator. But if God really does exist, then the universe was not created by a limited, finite being, and the markers of intelligent design in it will not resemble our own. So pointing to anthropomorphic design features in the universe that we can recognize actually suggests that God, a divine being who would be capable of much more, was not responsible. And if God did not create the universe, that suggests that God does not exist

Furthermore, physicists and astronomers are actively considering a wide range of theories, some of them that can make testable predictions, about why there is something rather than nothing, why we find these lawlike regularities instead of none or some others, and why the laws we find appear to be conducive to life. Given the history of scientific inquiry, if a non-supernatural answer to a question seems to be pending, it would be premature and irresponsible to insist that only a theistic answer will suffice.
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Bayesian Arguments

Many of the modern teleological arguments for the existence of God have employed Bayesian calculations of probability. Bayes’ Theorem provides us with a way to calculate the likelihood that a hypothesis is true given some observations. (See entry on Bayes Theorem). For example, with a patient with a specific set of symptoms, we know from past experience that those symptoms are more likely to occur as a result of the patient’s having disease X than disease Y. When we are not in possession of the necessary background data, Bayes’ theorem also allows us to make a subjective calculation for an individual involving what they believe to be the likelihoods of those observations and relevant explanations. In these instances, the theorem gives us a measure of epistemic probability or the degree of surprise that S would have to make an observation given one hypothesis or another. In the case of God, Bayesian arguments for theism have attempted to show that the occurrence of our biophilic universe, for instance, would be very surprising if the atheistic hypothesis were true. But the occurrence of a universe with life would be likely, or at least less unlikely, if there were a God. Therefore, it is likely that there is a God, or at least more likely than the alternative.
The atheist’s challenge to Bayesian arguments have focused on those prior assumptions that factor into S’s subjective degree of surprise. A subject’s degree of surprise that some observations will occur very often has little to do with their actual probability. I might attach a very low value to the probability of robberies occurring in my neighborhood that does not take into account the fact, unknown to me, that my neighborhood has the highest robbery rate in the country. I might be surprised to see their of them in one week, nevertheless, their occurrence would not therefore be improbable. So while the God explanation might be tempting to explain various observations we are making about the universe, its origins, and its limits, all of the answers and information that we do not have suggests that we should not attach too much weight to our subjective sense of surprise, or unfounded prior probabilities.

In this vein, many of the modern arguments from design are probabilistic; it is exceedingly improbable that just this set of natural laws would occur, or that all of the matter in the universe would behave according to the same natural laws. But the probability judgments here are not based upon some larger set of base rate data about the frequency of lawful and unlawful universes and their being conjoined with a God or no God. We can have no such data with only one universe. Natural laws in the universe are what make probability judgments possible, so these arguments seem to be claiming that probability itself is improbable. On what grounds would we base that claim? All that we seem to have is our subjective sense of surprise, which as we have seen, can be a highly unreliable indicator of what is actually likely or unlikely. These appeals to probabilities to prove God appear to be either ill-formed, subjective in a fashion that undermines their rational force, or they rest upon claims whose prior probabilities the atheist contests.

The Argument Against Design

In William Paley’s famous analysis, he argues by analogy that the presence of order in the universe, like the features we find in a watch, are indicative of the existence of a designer who is responsible for the artifact. Many authors—David Hume (1935), Wesley Salmon (1978), Michael Martin (1990)—have argued that a better case can be made for the nonexistence of God from the evidence.

Salmon, giving a modern Bayesian version of an argument that begins with Hume, argues that the likelihood that the ordered universe was created by intelligence is very low. In general, instances of biologically or mechanically caused generation without intelligence are far more common than instances of creation from intelligence. Furthermore, the probability that something that is generated by a biological or mechanical cause will exhibit order is quite high. Among those things that are designed, the probability that they exhibit order may be quite high. But that is not the same as asserting that among the things that exhibit order, the probability that they were designed is high. Among dogs, the incidence of fur may be high, but it is not true that among furred things, the incidence of dogs is high. Furthermore, intelligent design and careful planning very frequently produces disorder—war, industrial pollution, insecticides, and so on.

So we can conclude that the probability that an unspecified entity (like the universe), which came into being and exhibits order, was produced by intelligent design is very low.

Arguments from Nonbelief

Another recent group of inductive atheistic arguments has focused on widespread nonbelief itself as evidence that atheism is justified. The common thread in these arguments is that something as significant in the universe as God could hardly be overlooked. The ultimate creator of the universe and a being with infinite knowledge, power, and love would not escape our attention, particularly since humans have devoted such staggering amounts of energy to the question for so many centuries. Perhaps more importantly, a being such as God, if he chose, could certainly make his existence manifest to us. Creating a state of affairs where his existence would be obvious, justified, or reasonable to us, or at least more obvious to more of us than it is currently, would be a trivial matter for an all-powerful being. So since our efforts have not yielded what we would expect to find if there were a God, then the most plausible explanation is that there is no God.

One might complain that we should not assume that God’s existence would be evident to us. There may be reasons, some of which we can describe, others that we do not understand, that God could have for remaining out of sight: revealing himself is not something he desires, remaining hidden enables people to freely love, trust and obey him, remaining hidden prevents humans from reacting from improper motives like fear of punishment. Remaining hidden preserves human freewill
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The non-belief atheist does not find these speculations convincing for several reasons. In religious history, God’s revealing himself to Moses, Muhammad, Jesus’ disciples, and even Satan himself did not compromise their cognitive freedom in any significant way. Furthermore, attempts to explain why a universe where God exists would look just as we would expect a universe with no God have seemed ad hoc. Some of the logical positivists’ and non-cognitivists’ concerns surface here. If the believer maintains that a universe inhabited by God will look exactly like one without, then we must wonder what sort of counter-evidence would be allowed, even in principle, against the theist’s claim. If no state of affairs could be construed as evidence against God’s existence, then what does the claim “God exists,” mean and what are its real implications? Alternately, how can it be unreasonable to not believe in the existence of something that defies all of our attempts to corroborate or discover?
Theodore Drange (2006) has developed an argument that if God were the sort of being that wanted humans to come to believe that he exists, then he could bring it about that far more of them would believe than currently do. God would be able, he would want humans to believe, there is nothing that he would want more, and God would not be irrational. So God would bring it about that people would believe. In general, he could have brought it about that the evidence that people have is far more convincing than what they have. He could have miraculously appeared to everyone in a fashion that was far more compelling than the miracles stories that we have. But it is not the case that all, nearly all, or even a majority of people believe, so there must not be a God of that sort.

J.L. Schellenberg (1993) has developed an argument based upon a number of considerations that lead us to think that if there were a loving God, then we would expect to find some manifestations of him in the world. If God is all powerful, then there would be nothing restraining him from making his presence known. And if he is omniscient, then surely he would know how to reveal himself. And perhaps most importantly if God is good and if God possesses an unsurpassable love for us, then God would consider each human’s requests as important and seek to respond quickly. He would wish to spare those that he loves needless trauma. He would not want to give those that he loves false or misleading thoughts about his relationship to them. He would want as much personal interaction with them as possible. But of course, these conditions are not satisfied. So it is strongly indicated that there is no such God.

Schellenberg gives this telling parable:

You’re still a small child, and an amnesiac, but this time you’re in the middle of a vast rain forest, dripping with dangers of various kinds. You’ve been stuck there for days, trying to figure out who you are and where you came from. You don’t remember having a mother who accompanied you into this jungle, but in your moments of deepest pain and misery you call for her anyway: “Mooooommmmmmm!” Over and over again. For days and days. . . the last time when a jaguar comes at you out of nowhere. . . but with no response. What should you think in this situation? In your dying moments, what should cross your mind? Would the thought that you have a mother who cares about you and hears your cry and could come to you but chooses not to even make it onto the list? (2006, pg. 31)

Like Drange, Schellenberg argues that there are many people who are epistemically inculpable in believing that there is no God. That is, many people have carefully considered the evidence available to them, and have actively sought out more in order to determine what is reasonable concerning God. They have fulfilled all relevant epistemic duties they might have in their inquiry into the question. And they have arrived at a justified belief that there is no God. If there were a God, however, evidence sufficient to form a reasonable belief in his existence would be available. So the occurrence of widespread epistemically inculpable nonbelief itself shows that there is no God.

Atheistic Naturalism

The final family of inductive arguments we will consider involves drawing a positive atheistic conclusion from broad, naturalized grounds.
Methodological naturalism can be understood as the view that the best or the only way to acquire knowledge within science is by adopting the assumption that all physical phenomena have physical causes. This presumption by itself does not commit one to the view that only physical entities and causes exist, or that all knowledge must be acquired through scientific methods. Methodological naturalism, therefore, is typically not seen as being in direct conflict with theism or having any particular implications for the existence or non-existence of God.
Ontological naturalism, however, is usually seen as taking a stronger view about the existence of God. Ontological naturalism is the additional view that all and only physical entities and causes exist.

Among its theistic critics, there has been a tendency to portray ontological naturalism as a dogmatic ideological commitment that is more the product of a recent intellectual fashion than science or reasoned argument. But two developments have contributed to a broad argument in favor of ontological naturalism as the correct description of what sorts of things exist and are causally efficacious. First, there is a substantial history of the exploration and rejection of a variety of non-physical causal hypotheses in the history of science. Over the centuries, the possibility that some class of physical events could be caused by a supernatural source, a spiritual source, psychic energy, mental forces, or vital causes have been entertained and found wanting. Second, evidence for the law of the conservation of energy has provided significant support to physical closure, or the view that the natural world is a complete closed system in which physical events have physical causes. At the very least, atheists have argued, the ruins of so many supernatural explanations that have been found wanting in the history of science has created an enormous burden of proof that must be met before any claim about the existence of another worldly spiritual being can have credence. Ontological naturalism should not be seen as a dogmatic commitment, its defenders have insisted, but rather as a defeasible hypothesis that is supported by centuries of inquiry into the supernatural.

As scientific explanations have expanded to include more details about the workings of natural objects and laws, there has been less and less room or need for invoking God as an explanation. It is not clear that expansion of scientific knowledge disproves the existence of God in any formal sense any more than it has disproven the existence of fairies, the atheistic naturalist argues. But physical explanations have increasingly rendered God explanations extraneous and anomalous. When Laplace, the famous 18th century French mathematician and astronomer, presented his work on celestial mechanics to Napoleon, the Emperor asked him about the role of a divine creator in his system, for instance, Laplace is reported to have said, “I have no need for that hypothesis.”

In many cases, science has shown that particular ancillary theses of traditional religious doctrine are mistaken. Blind, petitionary prayer has been investigated and found to have no effect on the health of its recipients, although praying itself may have some positive effects on the person who prayers. Geology, biology, and cosmology have discovered that the Earth formed approximately 3 billion years ago out of cosmic dust, and life evolved gradually over billions of years; the Earth, humans, and other life forms were not created in their present form some 6,000-10,000 years ago. Many alleged miraculous events have been investigated and debunked.

Wide, positive atheism, the view that there are no gods whatsoever, might appear to be the most difficult atheistic thesis to defend, but ontological naturalists have responded that the case for no gods is parallel to the case for no elves, pixies, dwarves, fairies, goblins, or other creates. A decisive proof against every possible supernatural being is not necessary for the conclusion that none of them are real to be justified. The ontological naturalist atheist believes that once we have devoted sufficient investigation into enough particular cases and the general considerations about natural laws, magic, and supernatural entities, it becomes reasonable to conclude that the whole enterprise is an explanatory dead end for figuring out what sort of things there are in the world. Consider that the U.S. and British patent offices have instituted policies refusing to consider any more patent applications for perpetual motion machines.

The disagreement between atheists and theists continues on two fronts. Within the arena of science and the natural world, some believers have persisted in arguing that material explanations are inadequate to explain all of the particular events and phenomena that we observe. Some philosophers and scientists have argued that for phenomena like consciousness, human morality, and some instances of biological complexity, explanations in terms of natural or evolutionary theses have not and will not be able to provide us with a complete picture. Therefore, the inference to some supernatural force is warranted. While some of these attempts have received social and political support, within the scientific community the arguments that causal closure is false and that God as a cause is a superior scientific hypothesis to naturalistic explanations have not received significant support. Science can cite a history of replacing spiritual, supernatural, or divine explanations of phenomena with natural ones from bad weather as the wrath of angry gods to disease as demon possession. The assumption for many is that there are no substantial reasons to doubt that those areas of the natural world that have not been adequately explained scientifically will be given enough time. ( Madden and Hare 1968, Papineau, Manson, Nielsen 2001, and Stenger)

Increasingly, with what they perceive as the failure of attempts to justify theism, atheists have moved towards naturalized accounts of religious belief that give causal and evolutionary explanations of the prevalence of belief. (See Atrans, Boyer, Dennett 2006)

Cognitivism and Non-Cognitivism

In 20th century moral theory, a view about the nature of moral value claims arose that has an analogue in discussions of atheism. Moral non-cognitivists have denied that moral utterances should be treated as ordinary propositions that are either true or false and subject to evidential analysis. On their view, when someone makes a moral claim like, “cheating is wrong,” what they are doing is more akin to saying something like, “I have negative feelings about cheating. I want you to share those negative feelings. Cheating. Bad.”

A non-cognitivist atheist denies that religious utterances are propositions. They are not the sort of speech act that have a truth value. They are more like emoting, singing, poetry, or cheering. They express personal desires, feelings of subjugation, admiration, humility, and love. As such, they cannot and should not be dealt with by denials or arguments any more than I can argue with you over whether or not a poem moves you. There is an appeal to this approach when we consider common religious utterances such as, “Jesus loves you.” “Jesus died for your sins.” “God be with you.” What these mean, according to the non-cognitivist, is something like, “I have sympathy for your plight, we are all in a similar situation and in need of paternalistic comforting, you can have it if you perform certain kinds of behaviors and adopt a certain kind of personal posture with regard to your place in the world. When I do these things I feel joyful, I want you to feel joyful too.”

So the non-cognitivist atheist does not claim that the sentence “God exists” is false, as such. Rather, when people makes these sorts of claims, their behavior is best understood as a complicated publicizing of a particular sort of subjective sensations. Strictly speaking, the claims do not mean anything in terms of assertions about what sorts of entities do or do not exist in the world independent of human cognitive and emotional states. The non-cognitivist characterization of many religious speech acts and behaviors has seemed to some to be the most accurate description. But for the most part, atheists appear to be cognitivist atheists. They assume that religious utterances do express propositions that are either true or false. Positive atheists will argue that there are compelling reasons or evidence for concluding that in fact those claims are false. (Drange 2006, Diamond and Lizenbury 1975, Nielsen 1985)

It would appear that the non-cognitivists are at least partially correct. Many religious utterances are non-cognitive. Religious ceremonies, rituals, and liturgies tend away from assertions that are true or false and more towards some kind of religious expressionism. Recognizing the extent to which religious behaviors are non-cognitive can clarify the disagreement between theists and atheists. If our speech acts or behaviors shift from cognitive to non-cognitive and back, we would do well to be aware of it. But many religious utterances are clearly treated as cognitive by their speakers—they are meant to be treated as true or false claims, they are treated as making a difference, and they clearly have an impact on people’s lives and beliefs beyond the mere expression of a special category of emotions. So non-cognitivism does not appear to completely address belief in God.

Future Prospects for Atheism

20th century developments in epistemology, philosophy of science, logic, and philosophy of language indicate that many of the presumptions that supported old fashioned natural theology and atheology are mistaken. It appears that even our most abstract, a priori, and deductively certain methods for determining truth are subject to revision in the light of empirical discoveries and theoretical analyses of the principles that underlie those methods. Certainty, reasoning, and theology, after Bayes, Wittgenstein, Quine, and Kripke are not what they used to be. The prospects for a simple, confined argument for atheism (or theism) that achieves widespread support or that settles the question are dim. That is because, in part, the prospects for any argument that decisively settles a philosophical question where a great deal seems to be at stake are dim. The existence or non-existence of any non-observable entity in the world is not settled by any single argument or consideration. Every premise will be based upon other concepts and principles that themselves must be justified. So ultimately, the adequacy of atheism as an explanatory hypothesis about what is real will depend upon the overall coherence, internal consistency, empirical confirmation, and explanatory success of a whole worldview within which atheism is only one small part. The question of whether or not there is a God sprawls onto related issues and positions about biology, physics, metaphysics, explanation, philosophy of science, ethics, philosophy of language, and epistemology. The reasonableness of atheism depends upon the overall adequacy of a whole conceptual and explanatory description of the world.