It looks like you're using an Ad Blocker.
Please white-list or disable AboveTopSecret.com in your ad-blocking tool.
Thank you.
Some features of ATS will be disabled while you continue to use an ad-blocker.
originally posted by: scorpio84
a reply to: Ghost147
I was going to counter-argue this, but then I remembered Buddhism.
originally posted by: scorpio84
a reply to: Ghost147
Does this mean you believe in a soul? What is your understanding of ghosts (not to sidetrack the discussion, but I'm curious)?
originally posted by: scorpio84
a reply to: Ghost147
I can understand an atheist not believing in that which isn't observable. However, how does one believe in ghosts, alien abductions, etc., yet reject god as implausible?
originally posted by: scorpio84
a reply to: Ghost147
Love God and love they neighbor. Where is the absurdity in this? If you want, we could ignore the "god" part and just say "love your neighbor, i.e. fellow human."
originally posted by: scorpio84
a reply to: Ghost147
It's just that for some reason it makes more sense to me to think of the universe as being conscious than to think of a time when there was no matter and no consciousness and then matter came into being, then after eons, conscious beings. Maybe simpler to say would be it makes more sense to me that there has always been consciousness, rather than to tie it to the material and say it came about randomly.
originally posted by: scorpio84
a reply to: Ghost147
I'm typing this reply right now - that is a natural process. Explaining this process would belong to various disciplines of science. Theology - at least as I studied it - could be described mostly in terms of philosophy and literary analysis. I think when it comes down to it, theology is concerned with answering "what did God want us to understand?" - or perhaps even better - how exactly did the authors of these books intend them to be read?
originally posted by: scorpio84
a reply to: Ghost147
Very true. I think, then, the first response of the atheist to a theist should not be "god does not exist" but rather a question in the form of "when you say 'god' exists, what do you mean by god?"
originally posted by: scorpio84
a reply to: Ghost147
To be fair to the Bible, translations don't exactly capture the meaning accurately. Even the very first line of Genesis contains an error in translation.
originally posted by: scorpio84
a reply to: Ghost147
You mean some people don't know when to stop applying their religious views to natural matters? If that's the case, I'd agree.
originally posted by: scorpio84
a reply to: Ghost147
I wonder if you are making the same sort of mistake I did in lumping atheism and science together. Just as an atheist can believe in "pseudoscience" and theologian can be an atheist - or, in my case, agnostic.
The inability/unwillingness of atheists to argue theological topics within the framework of theology is despised by theists, I'm sure.
Is God willing to prevent evil, but not able? Then he is not omnipotent.
Is he able, but not willing? Then he is malevolent.
Is he both able and willing? Then whence cometh evil?
Is he neither able nor willing? Then why call him God?
Why would God need to renew Himself? I think I explained that God is the sum totality. The dead cells merely change form - they don't cease to exist. If you use terminology such as "the divine sloughs bits of itself off" then it means you are arguing specifically against the notion of a god separate from its creation, does it not?
Which image?
What would you like me to explain?
Love God and love they neighbor. Where is the absurdity in this?
~ God accepting human sacrifices
Virtually the only positive things in the bible, are already so incredibly obvious that they are practically moot points.
So you don't accept Evolution then? or abiogenesis? or the big bang?
Just as a note, there was matter before the big bang. The universe is never said to have come from nothing, it was said to have come from an extremely compressed singularity, that expanded rapidly within a short period of time. To my knowledge, no scientific hypothesis exists that attempts to explain what was before the big bang.
That doesn't really answer my question. If god is guiding or creating nature, then he is impacting it and involved with it in some way or another. Which would impede on what we see in scientific studies. So how do you distinguish a deity's actions from a natural one?
Except the vast majority of theists have a personified view of god. There's no catering to everyone.
And to those that claim the extremely vague description of god, the topic is already meaningless from it's core because the claim is empty to begin with
I'm well aware of that, but there is no way to form an entire book on a gods actions without personifying that god in one way or another.
You yourself don't seem to be able to explain what god effects and what it doesn't effect without god intruding on nature.
Also, if you believe in any form of god, you're no longer agnostic.
If God is the sum totality, then God is the Universe. Pantheism indeed.
That, unless you want to get into some very esoteric hairsplitting, implies that God is immanent in Creation. So whatever sloughs off God is part of Himself.
I am not arguing against the notion of a god separate from its creation; the 'terminology' I used was based on an image you provided — dead cells washing off a man in a shower.
As I said before, please be careful. I will not discuss anything with someone who stoops to deceit.
The one you brought up, and then falsely attributed to me. Dead cells washing off in the shower.
How you square a pantheistic conception of the divine with a belief in objects (dead skin cells, suffering innocents) that are not, or no longer, divine, and can be cast heedlessly away by Old Nobodaddy as he cavorts in the shower.
Is God willing to prevent evil, but not able? Then he is not omnipotent.
Is he able, but not willing? Then he is malevolent.
Is he both able and willing? Then whence cometh evil?
Is he neither able nor willing? Then why call him God?
originally posted by: Astyanax
a reply to: scorpio84
Love God and love they neighbor. Where is the absurdity in this?
Try the Book of Genesis. For full impact, I recommend the R. Crumb Illustrated Edition.
originally posted by: scorpio84
a reply to: Prezbo369
This type of statement shows that you really do not know much or anything about theology. The "2,000 years" is used time and again by people who assume theology=Creationism.
Are you talking about theology books as in works by theologians or do you mean scriptures? If the former, theology is an evolving discipline - people learn more about something (perhaps through language, archaeology, etc) or new readings bring about new interpretations. It's not like theologians think that one person has the definitive answers - closed-mindedness and theology don't go hand in hand. If you mean the latter, then would you give me an example of the author of one scripture rejecting the author of another?
That's your opinion and you are welcome to it. For some people, theology is a way to gain a deeper understanding of God and their religion (as well as other religions). For others (and I would be in this category) it is a way to gain a deeper insight into culture, a greater understanding for traditions, and a way to explore possibilities not open to science. However, if you mean "unproductive" in that it has not produced anything tangible in the way chemistry has, for example, then I'd have to concede the point. However, if you mean it is worthless, we'll agree to disagree on that point.
No, theology brings interpretation to the table. Furthermore, "tales" is a dismissive term that shows you are making an assumption that really should not be made.
Sometimes, vocabulary is important. I never used the term "non-existent" - and for a reason. Non-existence does not seem possible.
You could say:
1). Nothing exists.
2). Nothing is real.
3). Non-existence exists.
4). Non-existence is real
etc.
No matter how you phrase it, you have the idea of non-existence "being." And if something is "being" then it exists. Even when we die, we don't cease to exist - we simply change. Now, whether that be in the sense we have souls that are set free to another reality/dimension - or simply in the sense that information is never lost, I couldn't say for any certainty.
It's an issue but not the issue. For as many theists who make fanciful claims about nature based on an (incorrect) literal approach to their holy book there are just as many atheists claiming god doesn't exist due to lack of evidence and being unfalsifiable.
Creationism?...no I was talking about Christianity, why would you assume I was talking about creationism? You do know that creationism is a modern invention right?
Very very little if anything at all has been revealed or discovered in the theological world over the last 2 millenia unlike other academic fields.
Like I said earlier, theology does nothing that cannot be done i other fields. All it does it produce new interpretations, which are also done each every time someone opens a religious book.
Until the aforementioned burden of proof is met, the claims made in such holy books can only be put down to tales and myths.
I was asking how you would be able to distinguish between an 'unseen world' and one that doesn't exist.
It was the concept of non-existence, and just because you can conceptualize something it doesn't mean it does exists.
And you still haven't cleared up whatever point it was you were attempting to make in regards to faith and science...
it's typically the science-denying fundamentalist theists and the god-denying anti-theist atheists that tend to be the most vocal.
Wrong, monism.
In my interpretation of the scriptures, God is not separate from His creation. Your question stems from the idea of a God separate from us - creating everything, watching over us. My own reading of scriptures and an unwillingness to ignore things like evolution and the big bang brings me pretty much on the side of monism, with consciousness being the monad, so to speak. However, this is what makes the most sense based on scriptures (from various traditions) and other disciples. Now, if you were to ask an explanation for people getting taller, I would look to science as a way to explain it. The "divine" part comes in with the idea of eternal existence.
Sadly it is also a rather ineffectual one, since it denies the believer any of the emotional benefits commonly sought in religion, and offers, moreover, no moral guidance -- something else people look to religion for.
Its sole virtue is that it is not scientifically absurd.
But what does it profit us to achieve a concordat between science and religion at the price of eviscerating the latter?
And since you do invoke consciousness, Epicurus's words still apply.
In my personal view, beliefs about God aside, I think we would profit a great deal if religion were not only eviscerated, but abolished and relegated into obscurity for all future generations. Would you like me to expound on this view?
I don't get what consciousness has to do with the non-existence of good and evil.
But people still more broadminded and knowledgeable will understand that religion (and I do mean religion, not God or even mere belief in the divine) offers very important personal benefits and consolations.
Nevertheless, they are of enormous value, even indispensable, to many; and I suspect that all of us, even the most uncompromising atheist, will have benefited from them, if only at second-hand, some time or other.
Most people would be incapable of living without it. Societies would have to become even more repressive than they are now, just to maintain public order.
religion helps people know right from wrong.
But I suspect that is it only such uncommon folk who can successfully formulate a personal ethics without the help of religion.
Were it not so, the religious impulse would not be so nearly universal among members of our species.
The way the universe is set up, pain and suffering are inevitable, and so is our consciousness of it.
How it applies to the Epicurean riddle is very simple:
And if God the Universe is held to be sentient only because conscious intelligences inhabit it, then it becomes the responsibility of those individual intelligences (ie you and me) to set the universe right: to abolish pain, suffering and death in order to redeem the universe.
But instead we must kill to live — all of us, save the plants.
So, you are arguing that groups can offer support. Okay, I'll agree.
Are you arguing that there are people who can know right from wrong if and only if they learn it from a religion (as opposed to their parents)?
It's a slippery slope from this to saying "morality comes from God."
Morality comes from necessity. It's part of social contract. It goes back to the question of if you could make yourself invisible, would you steal?
We assume here that pain and suffering exist or are distinct. One person's pain may be another person's pleasure.
How it applies to the Epicurean riddle is very simple if you assume good/evil to actually exist as a dichotomy.
I agree with your points mostly - we just differ, I think, on the notion of whether or not religion is necessary. You seem to be saying that for the majority - it is.
I argue that it isn't and that those who get their morality from religion would get it elsewhere.
The vast majority of people would not kill even if there were no laws prohibiting it. I think this has more to do with us being social animals than it does with any religion.
It also massively promotes cooperation and expedition: it gets things done. And it makes people feel good. So it's not going to vanish from the world because some of us wish it would go away.
No. But who will teach their parents? Their parents? And who instructed them?
As far as I'm concerned, morality is basically innate, the conscious projection of our social and nurturing instincts, which then gets elaborated because that is what opportunists and chatterboxes like Homo Sapiens do to everything.
If I still have to ask myself whether I would commit some crime if I knew I wouldn't get caught, there is clearly some further evolving to be done.
I hold the existence of good and evil as categories by means of which the acts of sentient beings can be sorted.
For an omniscient being, it is hard to avoid responsibility for all the consequences of any action. I would say that it is impossible.
On that, at least, we can agree. But we are also animals that create religion. I wonder why that is?