Since David Marshall comments here perhaps he'd like to discuss a review of his book here too.
Link.
Link.
We're not driven only by emotions, of course—we also reason, deliberate. But reasoning comes later, works slower—and even then, it doesn't take place in an emotional vacuum. Rather, our quick-fire emotions can set us on a course of thinking that's highly biased, especially on topics we care a great deal about.
In other words, when we think we're reasoning, we may instead be rationalizing. Or to use an analogy offered by University of Virginia psychologist Jonathan Haidt: We may think we're being scientists, but we're actually being lawyers (PDF). Our "reasoning" is a means to a predetermined end—winning our "case"—and is shot through with biases. They include "confirmation bias," in which we give greater heed to evidence and arguments that bolster our beliefs, and "disconfirmation bias," in which we expend disproportionate energy trying to debunk or refute views and arguments that we find uncongenial. Link.
Most people understand that we cannot usually infer ought from is. But what religious people like Craig seem to be doing is committing the even worse offense of what one might call the 'ought-is fallacy', where because they think that we need an objective morality in order to keep our barbaric impulses under control, therefore it must exist. And since they also think that only a god can supply such a morality, therefore a god must exist also.
No.
Believers in god have to first establish using empirical evidence that god exists before they can use god in arguments about morality or anything else. You cannot argue for the existence of god on the basis of some property that you arbitrarily assert must exist (for whatever reason) and that could have only come from god. Link.
Science doesn't kill people; people kill people. Religion doesn't kill people either, but it does tell you WHY you should...
Bill, in your debate with Sam Harris you claimed God was the grounding of objective morality. That word "God" is problematic though. Until that word is defined, or until you tell us how we know what this "God" wants us to do, or what it is, what you end up saying is that there is an objective grounding to morality, and that's it. But then Sam Harris agreed with you on that score.Think he will answer it?
What do you say to someone who claims this debate was just about semantics, that is, you both agreed there was an objective grounding to morality, but that the real debate concerned how you each defined the word "God"? Sam does not like that word, nor does he use it, and he would vehemently deny that the word applies to his grounding for morality. But what would you say to the objection that the debate was about what that word means, and you never told us anything about this "God" or how we know what "God" wants us to do, or what it is, so all you argued is that there is an objective grounding to morality, and that's it, in agreement with Harris. And since Harris attacked your notion of God repeatedly he won that debate.
Either God has good reasons for his commands or he does not. If he does, then those reasons (and not God's commands) are the ultimate ground of moral obligation. If he does not have good reasons, then his commands are completely arbitrary and may be disregarded. Either way, the divine command theory is false.
It was wonderful being back on the Notre Dame campus again. Even though I am not a Catholic, I felt very much on the home court here and sensed the support of the Christian community. Many have remarked on the terribly low quality of the questions following the debate. What you need to understand is that the audience was loaded with people from the community who are part of the local sceptics group. Last year they also dominated the mikes, with the same intellectually dampening effect. Here's an amusing anecdote we received prior to the debate:
I think about my believing years, and it would have done me some good to hear people like Harris--or any smart person treating religious beliefs like the crazy delusions they are. When you treat these things with respect, then trusting people assume that there's something worthy of respect there-- that faith is something to be respected. I bet I would have found former preachers and priests turned atheists fascinating-- and there's growing numbers of them.
I'm glad we don't have to tiptoe around peoples' magical beliefs any more. I think there is a lot to be said for declaring the emperor naked. Of course believers will rush and swear that the emperor is wearing magical robes and that they saw them and that the silly person calling the emperor naked doesn't know anything deep about magical fabrics-- but the seeds of doubt will be planted in young minds and they will have a choice that many of us didn't have until later in life.
I do think that religion will mostly be associated with the less educated classes and the poorer in the future. One day people will wonder how it is that people could have ever really believed such crazy things.