iSoul Time has three dimensions

Category Archives: Being

ontology, metaphysics, logic

The Bible and science

The Bible is unconditionally, unreservedly true. However, the Bible does not contain all truth. And the Bible does not meet every degree of precision. No book or set of books does.

Is the Bible scientifically true? The Bible is better than scientifically true. The Bible is true without qualification. As for science, insofar as science is true, it does not contradict the Bible.

The Bible emphasizes intensional truth. While the Bible does contain some extensions – quantities, places in space and time – the focus is on the meaning and significance of places, people, and actions. In contrast, science is extensional.

Is all of the Bible true? Yes. The Bible has been tried over centuries and peoples, and found true. It has also been misunderstood and misapplied but that is another matter. In any case, our standard of truth is not higher than the Bible, so we are not in a position to judge the Bible against a higher standard.

Some accepted scientific theories seem to contradict the Bible. But the Bible is about reality. Science is completely conditional, and depends on a metaphysics to assert truth about reality. So it is only with a particular metaphysics that science can be said to contradict the Bible. In that case, the metaphysics is false in some respect.

The best metaphysics is one that is based on the Bible. The metaphysics of the Bible is a neglected subject. Roger E. Olson has written an introduction excerpted here.

Manliness

Harvey C. Mansfield wrote the book Manliness (Yale University Press, 2007) which is about manliness in the gender-neutral society. The author is a professor of government at Harvard University so the book is concerned with manliness in its social setting. The book is an intellectual tour de force that seeks a place for manliness in contemporary society. And the conclusion strikes just the right note.

What follows are some excerpts from this book:

Manliness seeks and welcomes drama and prefers times of war, conflict, and risk. Manliness brings change or restores order at moments when routine is not enough, when the plan fails, when the whole idea of rational control by modern science develops leaks. p.ix

Manliness is below the gentleman, since many manly men are coarse and rude, but I believe it is also above him in the unfamiliar uncelebrated manliness of the philosopher. p.xii

The gentleman, however, is an embarrassment to the gender-neutral society. p.5

How is it possible that men will let women do men’s work but no reciprocate and do women’s work when women are perfectly willing to let them do it — when women even invite them to do it? The answer is that men look down on women’s work. They look down on it not because they think it is dirty or boring or insignificant, which is often true of men’s work; they look down on it because it is women’s. p.7-8

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Atheist illiteracy

Antony Flew was a leading atheist who came to the conclusion that God exists. What changed his mind? “The difference between life and non-life, it became apparent to me, was ontological and not chemical. The best confirmation of this radical gulf is Richard Dawkins’ comical effort to argue in The God Delusion that the origin of life can be attributed to a ‘lucky chance.’ If that’s the best argument you have, then the game is over.” (How the World’s Most Notorious Atheist Changed His Mind)

Robert Hutchinson writes: “Recently, I’ve begun to systematically record all of the debates on the Existence of God that I can lay my hands on and listen to them at my leisure, usually while driving.

In the process, I made a shocking discovery. It turns out that the atheists are really, really good at insults but are actually quite poor debaters. The atheists insult Christianity, Judaism and religion generally with a nastiness that is almost breathtaking. They belittle. They demean. They insinuate. But the one thing they don’t do is offer intelligent arguments that disprove the existence of God.

In fact, they don’t actually reason at all.

Reasoning, after all, is a systematic questioning of assumptions… a marshaling of evidence… a critical examination of arguments. It is not, primarily, name-calling. When I first started watching these debates, I couldn’t believe what I was hearing. I assumed the atheists would eventually put forward logical arguments that the Theists would be hard pressed to answer. What I wasn’t prepared for was that the atheists didn’t really marshal salient arguments at all: they merely sneered.”

Michael Egnor writes: “When I was becoming a Christian, I secretly feared reading debates about God’s existence. I feared that my growing faith would be shattered by some obvious logical flaw in theist arguments. I began to read, with trepidation, Christian vs. atheist debates (my first was Does God Exist? The Great Debate. by J.P. Moreland, Kai Nielsen and others).

I was astonished. The atheist arguments, rather than presenting formidable challenges to belief in God, were.. pitiful. The Christian arguments were well-structured logical demonstrations, basically rigorous extensions of common sense. The atheist arguments were tangential, ad hoc, absurd (‘the universe caused itself’, ‘everything came from nothing’). The best the atheists could do is play semantic games. In Does God Exist, the most capable atheist philosopher, Kai Nielsen, merely argued that ‘God’ was undefinable, and therefore arguments for His existence were nonsensical. That’s the best he could do.

As I’ve studied the arguments, my disdain for atheist arguments has grown exponentially. None of the New Atheist ‘intellectuals’ has presented an argument against God’s existence that would get a passing grade in a freshman philosophy course.

Bottom line: read good philosophers like Feser and Craig and Moreland, and you’ll see that reason and logic are Christian virtues, not atheist virtues. Atheist illiteracy on even rudimentary philosophical issues is astonishing.”

Nominal breakthroughs

Modern science is quantitative, not qualitative. The top breakthroughs in modern science have broken through traditional distinctions of quality or kind. Consider the following:

(1) Newton’s theory of gravitation broke through the traditional distinction between the sublunar and supralunar universe (e.g., the earth and the heavens). All motion is subject to the same laws.

(2) The atomic theory of matter broke through the traditional distinctions between different kinds of matter (e.g., water, earth, air, and fire). All matter is merely a combinations of atoms (or subatomic particles).

(3) Darwin’s theory of evolution broke through the traditional distinctions between different kinds of organisms (e.g., humans and animals). All species are merely variations of life (or genes).

(4) Einstein’s theory of relativity broke through the traditional distinction between space and time. All dimensions are subject to the same laws.

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The hierarchy of knowledge

The physical sciences, especially physics, are considered nowadays to be the pinnacle of knowledge. They are given credit for modern technology, which has far surpassed any other civilization. Maximum deference is given to the physical sciences, which then function as the paragon of all knowledge. “Physics envy” pervades the study of knowledge today.

But it is a mistake to put the physical sciences at the top of the hierarchy of knowledge. They are very limited in scope, and their methods are not appropriate for all disciplines. Instead, the most general disciplines should be at the pinnacle of knowledge. For secular universities this would be philosophy, and for religiously-affiliated universities this would be theology.

The humanities should be returned to their place of seniority above the sciences. Philosophy, great art and literature, classical studies, and mathematics should regain their seriousness and their cultural significance. To some extent mathematics still receives respect, but it is considered an arcane subject, which happens to be useful to arcane specialists.

The social sciences and history should be next in the hierarchy of knowledge. They are dependent on the higher disciplines but are more general than the physical sciences. They provide the context for the physical sciences, which has been weakened by over-reliance on physical knowledge. This extends to all studies of humanity, including those that intersect the physical sciences such as biology. We must never forget that we are humans first, and animals second.

The physical sciences and the practical arts such as business, engineering, medicine, and technology should complete the hierarchy of knowledge. There’s no discredit in coming at the bottom for that is where we mostly live our lives. We are accustomed to extensive physical knowledge as a resource for solving the complex problems of contemporary society.

This is a return to the old academic hierarchy. It was abandoned out of fear that narrow-minded clerics and philosophers would limit the ability of scientists to discover new realities. That is a lesson of history that bears remembering – but only as a genuine history, not as a prejudice against philosophy and theology. We should also be wary of the Whig histories of those who misread the history of ideas.

Methodical Realism

Here are excerpts from Étienne Gilson’s Methodical Realism (Le réalisme méthodique), translated by Philip Trower (Christendom Press, 1990 / Ignatius Press, 2011):

The mathematician always proceeds from thought to being or things. Consequently, critical idealism was born the day Descartes decided that the mathematical method must henceforth be the method for metaphysics. p.11

Indeed, all idealism derives from Descartes, or from Kant, or from both together, and whatever other distinguishing features a system may have, it is idealist to the extent that, either in itself, or as far as we are concerned, it makes knowing the condition of being. p.12

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Handbook for Beginning Realists

From Étienne Gilson’s Methodical Realism (Le réalisme méthodique), Chapter V: A Handbook for Beginning Realists, Translated by Philip Trower (Christendom Press, 1990 / Ignatius Press, 2011). (See also here.)

1. The first step on the realist path is to recognize that one has always been a realist; the second is to recognize that, however hard one tries to think differently, one will never manage to; the third is to realize that those who claim they think differently, think as realists as soon as they forget to act a part. If one then asks oneself why, one’s conversion to realism is all but complete.

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Essentials of Christian Thought, part 4

The previous post in this series is here.

The key to this middle way, if it is truly a middle way between extremes, is divine self-limitation—the idea that the God of the Bible is vulnerable because he makes himself so out of love. p.139

… the personal God of the Bible is revealed there as the one “principle of all things,” “both cause and reason” for everything else’s existence. [Emil] Brunner also rightly emphasized that for the Christian this is no “theory of the world,” no rational, speculative hypothesis, but revealed truth of the “one word of God.” p.142

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Essentials of Christian Thought, part 3

This post continues from part 2, which is here. The following are more excerpts from Roger E. Olson’s The Essentials of Christian Thought.

For [Emil] Brunner, and for me, natural theology means only (1) that the biblical-Christian worldview better answers life’s ultimate questions than its competitors and alternatives, and (2) that eyes of faith for whom the Bible “absorbs the world” see the natural world as God’s good creation—”charged with the grandeur of God”—even if eyes of unbelief cannot see it as such. p.75

For biblical-Christian thought, in contrast with Greek philosophy, souls are created by God, they are not emanations, offshoots, of God’s own substance. p.81

Nearly all extra-biblical philosophies struggle with the [biblical] idea of a personal, related, vulnerable ultimate reality capable of being influences by what creatures do. p.84

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Essentials of Christian Thought, part 2

This post continues from part 1, here.

One characteristic of the book is that the “essentials” or “metaphysics” that Roger E. Olson elucidates are somewhat buried among the text dealing with the competing alternatives. What follows are excerpts that focus on the essentials of Christian/biblical thought itself.

A basic presupposition of this book is that the Bible does contain an implicit metaphysical vision of ultimate reality—the reality that is most important, final, highest, and behind everyday appearances. p.12

Ultimate reality is relational. p.13

Ultimate reality is personal, not impersonal, and humans reflect that ultimate reality in their created constitution—what they are. Here we will call that “Christian humanism.” p.17

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