Works of Scholars Flashcards

1
Q

Why are some people non-believers?

A

there is no such being to whom the description ‘God’ can be given
all so called experiences of God can be explained in other ways
evil and suffering count decisively against the existence of God
Believers are deluded
their distrust of organised religion may lead to rejection of belief of God
they may hate religious beliefs and believers
they may think hat belief in God serves only to support those who are emotionally, intellectually or psychologically weak
loss of faith, unanswered prayers and bad experiences of religion

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2
Q

Atheism (includes weak+strong)

A

Atheism: literally means ‘without/no God’

Weak atheism: Simple scepticism, the absence in belief in the existence of God

Strong atheism: An explicitly-held belief that God does not exist. Strong atheism is often expressed as antitheism. An antitheist offers strong arguments against the religious belief of others , considering them wrong or dangerous, rather than simply choosing not to believe for themselves.

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3
Q

Agnosticism

A

The belief that is not possible to know where God exists, or to know his nature. The term was coined in the 19th century by Thomas Huxley, as the opposite of gnostic, the Greek term used in the early church to describe those who professed to have special revelatory knowledge of the divine.

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4
Q

Francis Collins

A

“of all choices, atheism requires the greatest faith, as it demands that one’s limited store of human knowledge is sufficient to exclude the possibility of God”

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5
Q

Dawkin’s belief scale scoring Rubric

A
  1. Strong Theist: I do not question the existence of God, I know he exists
  2. De-facto Theist: I cannot know for certain but I strongly believe in God and Ilive my life on the assumption he is there
  3. Weak Theist: I am very uncertain but I am inclined to believe in God
  4. Pure Agnostic: God’s existence and non-existence are exactly possible
  5. Weak Atheist: I do not kow whether God exists but I’m inclined to be skeptical
  6. De-facto Atheist: I cannot know for certain but I think God is very improbable and I live my life under the assumptiopn that he is not there
  7. Strong Atheism: I am 100% sure that there is no God
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6
Q

The Burden of Proof

A

Atheists argue that the burden of proof lies with the theist and it is their responsibility to evidence God’s existence. There is a lack of evidence supporting God’s existence and plenty against it.

Theists may argue that the onus is on atheists to prove God’s non-existence.

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7
Q

Positions on the existence of any thing (X)

A

-If X cannot be proved to exist, then X doesn’t exist.
a strong empirical position which rejects all that cannot be proven

-If X cannot be proved to exist then X cannot be proved not to exist
accepts both positions as equally unsound

-If X cannot be proved not to exist then X must exist
if arguments against existence fail then by default X must exist

-If X cannot be proved not to exist, then X may exist
failure to disprove the existence of God does not render his existence necessary, but it is probable

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8
Q

Thomas Huxley

A

Coined the term agnosticism. Gnostic in Greek was used in the early church to describe those who had had special revelatory knowledge of the divine.

An agnostic is open to the possibility of knowledge leading to belief but may not know what it would take for them to believe.

Some have called it another form of atheism

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9
Q

David Hume and positive knowledge

A

Brought into question the status and character of positive knowledge.
-only knowledge of observable sequences and connections could constitute positive knowledge.
-began a disassociation between science and metaphysics

It became clear that science could only deal with what was testable. Metaphysical questions were now apparently not a part of science.

The onus was now on believers to justify their beliefs, as they could not support them with observable evidence.

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10
Q

Critiques of Religious belief

A

critics tend to conclude that the role of religious belief in society creates social and hierarchical structures which have a powerful effect on the lives of individuals and communities God is the name given to something else, such as ‘society’. religious beliefs are seen as maintaining a social structure of benefit to some but not others and preventing the individual from realising their full potential. indeed, some say that beliefs deceive

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11
Q

Alternative explanations for religion

A

functionally: the function it serves within society

projectively: the ways in which humans project their fears, anxieties and subconscious feelings

social: religion maintains social structure to benefit some and prevent others from realising their full potential

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12
Q

Humanism

A

recognises the individual moral capability of humans without the guidance of a divine being or other authority. Humanism is not necessarily anti-religious, but in focusing on the significance of human beings, could be seen to reject any notion regarding a being greater than us. Humanists would be de-facto atheists.

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13
Q

Materialism

A

all is material, there is no soul. There is no God and so this would be a strong atheist standpoint.

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14
Q

Ludwig Feuerbach

A

influential atheist thinker who argued that religion was essentially created by humanity. In ‘The essence of Christianity’ 1841, he argued that when people worship Go, they are in fact worshipping their own human nature. There is no objective God existing outside human nature. Humanity created God in its image.

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15
Q

Emile Durkheim’s definition of religion (quote)

A

“A unified system of beliefs and practices relative to sacred things…which unite onto one single moral community called a church, all who adhere to them”

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16
Q

Emile Durkheim on the function of religion

A

• creates a sense of moral obligation within individuals to conform to society and adhere to its demands
• he likened society to a primitive clan which worships a totem, symbolising God and the unity of the clan. in this case, the clan and God are one and in worshipping one, the other is worshipped. unity in the clan is worshipped with God
• religion creates a unified social system and is used to explain otherwise unexplainable phenomena
• man gives society religious significance when he should instead “discover the rational substitutes for these religious notions that for a long time have served as the vehicle for the most essential moral ideas”

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17
Q

Criticisms of Durkheim’s view

A

• religious believers distinguish between membership of their religious community and belief in God. The primary loyalty is to that in which they believe, not the religion.
• does not explain how or why people break societal conventions to follow or as a part of their religion+
• his thesis was modelled on primitive aboriginal societies and is therefore not a true reflection of modern religions which are more sophisticated and distinctive
• society changes while beliefs of God remain steadfast

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18
Q

Ted Haggard

A

An example showing the relevance of Durkheim’s views. he was a senior pastor of the New Life Church in Colorado. He was removed from his positions in 2006 after his involvement with prostitution and drugs became known. The Church gave hum no choice but to attend counselling. He was forced to accept the sanctions of the Church which he had founded, showing its control.

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19
Q

Karl Marx

A

argued religion is used power ruling classes to dominate and oppress the lower classes by offering an illusion of escape- “it eased pain even as it created fantasies”.
Claimed that men created God and that, “religion is the opium of the people”, satisfying perceived needs but having an ultimately detrimental effect.

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20
Q

Criticism of Marx

A

• in most societies, the separation between church and state is far greater than Marx assumed
• Liberation theology exists in impoverished parts of the world, accepting that the suffering caused by poverty is wrong and contrary to the will of God. Gutierrez: “We are on the side of the poor, not because they are good, but because they are poor”
• Religion is open to interpretation and therefore to change
• the biblical God transforms situation and lifts up the oppressed
• Weber suggested that religion promoted social change and that capitalism had developed from the Protestant ethic of self denial and work
• Engels: early church challenged the Roman authority
• the capitalist system does not preserve religion as it is not dominated by one single institution

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21
Q

Freud

A

We project our troubles through our religious beliefs, a ‘universal neurosis’.

The deity takes the place of the father figure whose morals are internalised to become the superego (our own set of morals). The superego makes us feel guilt.

Monotheistic religions are mostly law based, the demands of the superego become these laws.

Freud likened religious rituals to obsessive compulsions.

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22
Q

Criticism of Freud’s view

A

-attributed all religious behaviour to relationship with father while Nelson and Jones 1957 found that the concept of God correlated more with the relationship with the mother

-Kate Lowenthal distinguished between projective religion, which is immature, and intrinsic religion, which is serious and reflective. Freud assumed that all come under the former, ignoring diversity and development of religious belief

-Arthur Guirdham argued Freud’s anti religious stance may be thought to be just as neurotic as the religious preoccupation of others

-Peter Moore: “his need to explain everything (art, religion, ethics, society) by sex tells us more about his obsessional neuroses than ours”

-his research was not objective, just theories

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23
Q

Carl Jung

A

disagreed with Freud on the relative importance of sexuality and spirituality to a person’s psychological development.

Personal unconscious: includes repressed memories, unique to individuals
Collective unconscious: events we all share as we share our humanity

had a broad understanding of what can be empirical. even if one individual heard a voice, he would call it empirical. most contemporary scientists reject his views because of this and because of this less research has been done into his view on religion than Freud’s.

Argued religion is essential for a balanced psyche

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24
Q

Criticism of Carl Jung

A

Broad views, not empirical, no strict methods of collecting data

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25
Q

Tsunami: Where was God? (TV show)

A

Richard Dawkins: “I want people to stop believing”

26
Q

Dawkins general

A

• there are so many religions all equally wrong, all contradicting one another
• faith should be placed in valid, falsifiable evidence (scientific method), not blind
• religious faith cannot be verified
• faith comes from ignorance of other explanations for existence, the universe, order
• no scientific evidence for the existence of a supernatural being

27
Q

(Dawkins’ four main objections to religion) Religious belief is unnecessary

A

• religious belief is not necessary
-we do not need to search for greater significance in the fact we exist because it is already a remarkable biological coincidence
-there is little evidence against evolution

28
Q

(Dawkins’ four main objections to religion) Claims of belief lack any basis in empirical facts

A

-“faith is the great cop out, the great excuse to evade the need to think and evaluate the evidence”
-“the universe is a poky little mediaeval universe”
-religion stops us from investigating the universe

29
Q

(Dawkins’ four main objections to religion) The issue of purpose

A

-humanity assumes there is purpose in the universe because we behave with our own purpose, his is an unwarranted assumption

30
Q

(Dawkins’ four main objections to religion) The virus of religion

A

-religion is like a virus which infects minds and leads to evil
-“an indulgence of irrationality that is nourishing extremism division and terror”
-religion incites misleading education. prejudice, ignorance,fear and child abuse
-it is a form of child abuse to claim a child of Christian parents is a ‘Christian’

31
Q

Dawkins: existence is only to pass on DNA
(includes Tinker’s criticism)

A

“no purpose. no evil and no good, nothing but blind, pitiless indifference…DNA neither knows nor cares. And we dance to its music”

Tinker against the point on DNA: “the logical upshot is that the Yorkshire Ripper danced to the music of his DNA”

32
Q

Tinker on the way Dawkins writes

A

his writing has a religious feel to it, using mythological language, calling genes immortals or “Chicago gangsters” with ‘‘ruthless selfishness’’. Selfishness is a moral quality and shouldn’t be used to describe DNA.

33
Q

Tinker on the accusation that religion is harmful

A

“he makes a value judgement that extremism and terror are bad things, but bad for whom?” “Not for the terrorists who get their way and pass on their genes”

34
Q

Tinker on sweeping statements

A

Dawkins treats religions as if all he says applies equally to all of them which is as, “intellectually responsible as lumping all animals together and saying that what goes for elephants must go for ants” . A religion must be judged on its own terms.

35
Q

A.N. Wilson on Dawkins (general)

A

“Why in God’s name, do we take this silly, shallow scientist so seriously?”. Dawkins is an, “arch simplifier, a hurler of unnecessary insults”

36
Q

A.N. Wilson on Dawkins/scientific provability

A

assumes that God should be provable by evidence and misses the point that God is not someone for whom a scientist needs to provide evidence.
“By saying that he won’t believe anything that can’t be provided in a science lesson, Richard Dawkins lines himself up with the more nerdish sort of first year Philosophy students and leaflet distributors at Hyde Park corner”

37
Q

Westphal and Deism

A

Westphal observed that the Enlightenment gave rise to deism, the belief that God exists but divine revelation is irrational and redundant. It asserts that we cannot experience God so we can only know him through logic and reason from what we know already.

During the Enlightenment, Philosophers, and people in general, became distrusting of religious institutions because of the wars they waged and their political power. Deists believed that overcoming revelation could lead to the rise of a universal religion grounded in reason, fostering moral unity and tolerance.

38
Q

The enlightenment

A

1750-1900 focus shifted from philosophical theology to philosophy of religion
Westphal implies that Kant and Hume caused this shift

39
Q

God as unknowable a priori

A

Hume and Kant argue God cannot be known without experiencing him
to say that God exists because the concept of God is the concept of a necessary being (ontological argument) doesn’t work as a proof to God’s existence
Hume argues a priori cannot describe anything physical
Kant argues that existence is not a predicate, defining a being as existent will not make it exist

40
Q

God as unknowable a posteriori

A

Hume shows arguing form the appearance of design to an intelligent designer is a false inference
to know God designed the universe would require observation, and we cannot achieve this
design is flawed and there is the problem of evil, pointing to an imperfect designer

41
Q

Conclusion from Kant and Hume

A

their arguments show that God is unknowable through reason
philosophers shifted their focus from understanding God to focusing on religion and religious belief

42
Q

Friedrich Schleiermacher 1768-1834

A

• German theologian and philosopher who contested the criticisms of religious belief
• is considered the father of modern liberal theology
• disagrees with Kant and deists on view that the focus of a study of religion should be establishing the existence of a God through reason or moral argument
• religion is personal and subjective and is concerned with an inner consciousness of God
• belief in God is having a sense of encounter with the divine and a feeling that the world is God’s creation
• Kant and the desists want to overcome religious experience and revelation, Schleiermacher puts religious experience at the heart of belief

43
Q

Implications on Religion if Copleston is correct

A

-Religion as a whole is vindicated/validated

-despite differences in interpretations of God, religion has reasonable backing and can assert greater influence in debate

-accepting religious experience’s origins in a transcendent being grants us personal connection with God

However:

-principle of sufficient reason suggests deterministic universe, having implications for morally significant free will, human activities will require a full explanation

-suggests deistic God simply sustaining the universe, holding no relevance to us. This is different to the God religions tend to worship

44
Q

Implications on Religion if Russell is correct

A

-limits weight of religion in public sphere

-if religions do just make epistemological jumps from observable objects to unobservable entities, then it is difficult to recognise the legitimacy of religion

However:

-scepticism has been encountered regularly by believers and concepts of faith and revelation have been refined enough to accommodate it

-Paul Tillich argues resurrection can not receive more than probable affirmation from historical research, but its Theology is based on extrapolated meanings

-this suggests that, despite being marginalised in importance, religion maintains relevance to people’s lives

45
Q

Implications on Human Experience if Russell is correct

A

-criticising argument from contingency makes a strong argument for scepticism (doubting what cannot be empirically observed), senses are unreliable

-religious experiences are either personal insight or delusion

-doesn’t mean God doesn’t cause religious experiences, we simply cannot know if he does

46
Q

Implications on Human Experience if Copleston is correct

A

-people should accept mystical experiences of a loving, transcendent being as evident of such a being

-same vein as Swinburne’s principle of credulity, it is possible to regard religious experiences as we do ordinary experiences

-how we interpret religious experiences has implications for the entire human experience.

47
Q

Implications on Morality

A

Copleston:
-as a Jesuit, believes moral values are objective because of God

-needs the existence of God in order to justify his moral position

-likely wouldn’t regard visions of God and their influences on morality as meaningless

-shields himself from point on satan by asserting importance of the good effects of religious experiences, but critics would compare this to arguing that moral principles are only genuine when they fit with preconceived ideas of good

Russell:
-an ethical non-cognitivist, not believing ethical statements contain truth value

-if he is right in that religious experiences cannot be verified, can religious people acceptably form moral principles around them?

-Copleston’s argument can be applied to any mystical being who is experienced, such as satan

  • moral experiences cannot be verified but we develop morality from them, then morality has no firm foundation and is relativistic or a matter of faith, which may be accepted by theists but atheists would not see its relevance
48
Q

Bertrand Russell Vs Frederick Copleston

A

-1948 a radio debate was broadcast between Russel and Father F.C. Copleston
-is considered a masterclass in philosophical debating. It focuses on the argument for the existence of God from contingency -the cosmological argument-and the argument from religious experience
-starts with them agreeing on a definition of God as “a supreme personal Being- distinct from the world and Creator of the world”
-Copleston takes the position that such a being exists and can be proved philosophically while Russell declares his position to be agnostic

49
Q

Copleston 1907-1994

A

an English Jesuit priest and philosopher who was professor of history of philosophy at Heythrop College, London. Best known for his A History of Philosophy and the 1948 broadcast debate. The following year he debated logical positivism the nature of religious language with A.J. Ayer

50
Q

Russell 1872-1970

A

born into aristocratic family and succeeded the title Earl Russell. His parents were radical for the time and advocated birth control and atheism. His father wanted him to be raised agnostic. Hugely influential in many branches of philosophy, Russell was at various times as socialist, a pacifist and a liberal.

51
Q

Leibniz on sufficient reason

A

“in virtue of which we hold that no fact could ever be true of or existent, nor statement correct, unless there were a sufficient reason why it was thus and not otherwise”

no fact could ever be true without a reason

52
Q

Russell on the argument from contingency

A

-The word necessary is only applicable to analytic propositions
—“irrational animals are animals” is true as denying would be contradictory, however “this is an animal” is synthetic as this can be denied

-brings back to ontological argument, existence is not a predicate

53
Q

Copleston on the argument from contingency

A

-the world is comprised of many objects, none of which contain the reason for their existence within themselves
-the world itself therefore doesn’t contain the reason for its existence, there must be an external reason
-the reason must be an existent being, if this doesn’t contain the reason for its own existence then there is an infinite regress
-it is a necessary proposition because it relies on contingent beings existing (as they do). it is not analytic

54
Q

Evaluation of Russell on the argument from contingency

A

-points out redundancy of the ontological argument
-Copleston’s logic does not have to be accepted

-simply rejects logic without finding a flaw in it

55
Q

Evaluation of Copleston on the argument from contingency

A

-the logic is hard to deny
-God appears to be a logical necessity
-points out that Russell accepts the definitions he’s given, thus recognising the necessity of the propostion

-transitional error with a priori reasoning being applied to the external universe
-existence is not a predicate

56
Q

Russell on the argument from religious experience

A

-religious experiences are private and cannot be confirmed by multiple people having observed them
-experiences of God are as valid as experiences of any mystical being, Satan, for example
-the effects of an experience doesn’t correlate with it’s truth value

57
Q

Copleston on the argument from religious experience

A

-the simplest explanation for religious experiences is transcendent, loving being
-our senses are the best guide we have. Why should we accept all experiences but scrutinise religious ones
-experiences must have some cause
-as real as emotional experiences

58
Q

Evaluation of Russell on the argument from religious experience

A

-highlights uncertainty of the validity of experiences
-creates a ‘your word against mine’ scenario

-it is not problematic for theists to accept the existence of satan
-we could equally deny the validity of any emotional experiences

59
Q

Evaluation of Copleston on the argument from religious experience

A

-applies Ockham’s Razor, the simplest explanation is the best one
-Richard Swinburne’s principle of credulity: our senses are the best way of understanding the world and so they are reliable for religious experiences (as they are elsewhere)

-does not provide logical proof of God’s existence
-acceptable to the theist who will always have God in mind but not to the atheists who understands everything otherwise

60
Q

RvC: existence and essence

A

• Russell suggests that the terms Copleston uses bring them back to the ontological argument where there is a being whose essence involves his existence so that his existence is analytic. This seems impossible to Russell because existence is not a predicate.
• Copleston argues that, for God, part of his essence or characteristics involves existence. It is part of the definition of God that he has to exist. If God’s essence and existence are not identical, then we would need to find a sufficient reason for God’s existence beyond God. By sufficient reason, Copleston means an adequate explanation for the existence of something.
• Russell asserts that it is not possible to provide a full and complete explanation of the universe. This leads him to wonder that the word
’universe’ really stands for.

61
Q

RvC: the universe and the totality of the object inside it

A

• What is the universe? - the question lies at the heart of the debate.
Copleston identifies what he means by ‘universe’ - the real or imagined totality of objects - and says that he is looking for a reason for it.
• He accuses Russell of saying that the universe or existence is unintelligible (impossible to understand). Russell disagrees and says that he thinks the universe is ‘without explanation’ which is not the same thing
as unintelligible.

• Copleston replies that we cannot explain the world or the universe without reference to God. He argues the idea of infinite regress with the example of chocolates. If you add up chocolates to infinity, you presumably get an infinite number of chocolates; in the same way, if you add up contingent beings to infinity, you still get contingent beings but they are no sufficient to explain their existence. But he says, Russell thinks it is illegitimate to even raise the question of what will explain the existence of an object.