God did not create the universe, says Hawking

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Stripped down what you are saying is that science presents us with axioms which are thought true til proven otherwise. That is not rocket science dear boy. Any reasoning man agrees.
I think this confuses the language. What I described in the post you replied to were not axioms: an axiom obtains by self-evidence, or necessity. I invoked hypotheses – a kind of premise that is amenable to investigation. “All swans are white” is obtains by neither self-evidence nor necessity. It’s just a proposition put forward for investigation. Calling these “axioms” just confuses the terms, here.

Science does operate on the axiom: reality is real, and nature is intelligible to some degree. These are axiomatic by necessity; the enterprise cannot get off the ground without affirming them up front. But I can’t think it’s what you were referring to here, as I hadn’t mentioned it in that post.
Part to the problem is in language collocation. The fact that “laws” collocates strongly with “physics” is really a linguistic accident. Physics has no laws. It is closer to the truth indeed itis the truth inasmuch as that word means anything to say it presents us with axioms. No less and certainly no more.
Hmmm. I think “laws” are unfortunate the other way 'round. Many people (typically theists who are attuned to “God’s laws” understand “law” as a prescriptive term). That’s an accident of language, I agree, but it’s science who gets the short end of the stick, there. People suppose that the presence of “physical law” implies a “lawgiver”. How can you have a law without a lawgiver, goes the retort that thinks itself clever.

Physical laws aren’t prescriptive, but descriptive of course, and so have nothing to do with lawgiving in the authority/fiat sense.

Also – I think you may be mistaken about what “axiom” means in generally – “axiom” is not an effective substitute for “law” in “physical law”. Physical laws are descriptions of consistent behavior and uniform dynamics. They are neither self-evident, nor “true by necessity”. Calling them “axioms” would arguable making things even worse than the muddle that gets created by “law” in current usage.

-TS
 
You make the mistake of forgetting that the laws governing energy are inferred within a physical context alone and is epistemologically limiting to physical things since its is made within that context.
Hmm, I would say I’m quite mindful of this, and demonstrably so in my posts – see my regular reminder that science is 'natural explanations for natural phenomena", for example. Science considers “supernatural” and other non-natural explanations a “divide by zero”.
It has nothing to say about the powers that lie beyond physical limitations or laws.
Sure. No problem. Could be. In a metaphysical sense, detached from (or beyond) physics, anything goes, knock yourself out. Anything and everything is true and/or false, and no there is no way known to show you otherwise.

-TS
 
Hope is never dishonest.
Why speak in such platitudes? It sounds so noble, so inspiring and so uplifting, but, does the statement have any authentic meaning? “I hope a man lands on Mars next week” is certainly naive if not a dishonest belief.

You actually point up a rather fundelmental concern of mine, and, that is the manner in which we use language. We make statements which have, at times, no correspondence to reality. They are word salads at times, appealing to emotion or feelings and not conveying any informational content.

Thanks, for allowing me to vent.
 
Science considers “supernatural” and other non-natural explanations a “divide by zero”.
Science does not consider non-physical realities or causes fullstops, since they are beyond the scope of the empirical method to investigate.
It knows nothing of these powers.
Agreed; since the empirical method is not built to know of such powers. The fact that you find this appealing is irrelevant.
It’s not that simple.
It is that simple.
If something “supernatural” (whatever that may mean here) were to destroy energy and matter, science would be vexed as to the means of destruction, but energy/matter would be, in fact, destroyed, and this is addressable by science. “Energy/matter keeps going missing!” The “why” may be inscrutable, but the “what” is not.
This is all irrelevant. The law which states that energy cannot be created or destroyed is only relevant in respect of physical reality. Nothing “physical” can create or destroy energy. This does not mean that energy cannot cease to exist. This doesn’t intend to mean that nothing at all can create energy, since the law is inferred within the context of methodological naturalism rather than metaphysical absolutes. Thus it is not a claim that energy is universally indestructible. It is not an inference to an absolute.
Sure, no one must do such. In metaphysics, anything goes. Any intuition is as good or bad as any other, once it is detached from accountability to physics in the real world. Physically true means something in a practical, testable sense. “Metaphysically true” doesn’t mean anything distinguishable from “metaphysically false”.

Sure. No problem. Could be. In a metaphysical sense, detached from (or beyond) physics, anything goes, knock yourself out. Anything and everything is true and/or false, and no there is no way known to show you otherwise.

-TS
I don’t know what you are talking about. We obviously have different ideas of about what metaphysics is and how it relates to reality.
 
Why speak in such platitudes? It sounds so noble, so inspiring and so uplifting, but, does the statement have any authentic meaning? “I hope a man lands on Mars next week” is certainly naive if not a dishonest belief…
Its not a dishonest belief. Its unreasonable, because we certain “knowledge” that we do not have the means by which we can consider that a practical possibility. We do not have certain knowledge that God does not exist. Thus hope is not dishonest in this context.
 
“Certain knowledge” is a very concise form of self-contradiction. Beyond what is axiomatic (true by necessity, and thus trivial, not knowledge proper), “certainty” and “knowledge” are mutually exclusive.

-TS
This seems to me to be either a straw-man of what I said or at best an assertion.

Depending on the context, to have certain knowledge of a thing is, by definition, the impossibility of lacking in any knowledge of it so long as its actual in some shape or form. For example, I think therefore I am. Thus I have perfect knowledge of the fact that I exist; and thus I can infer the impossibility of my being otherwise in the same instance of having that knowledge; as in “not existing” or not having knowledge. This is not a probabilistic knowledge like the kind of knowledge one receives from science, and neither do I require empirical science in order to validate the claim.
 
Its not a dishonest belief. Its unreasonable, because we have certain “knowledge” that we do not have the means by which we can consider that a practical possibility. However, we do not have certain knowledge that God does not exist. Thus hope is not dishonest in this context.
 
This seems to me to be either a straw-man of what I said or at best an assertion.

Depending on the context, to have certain knowledge of a thing is, by definition, the impossibility of lacking in any knowledge of it so long as its actual in some shape or form. For example, I think therefore I am. Thus I have perfect knowledge of the fact that I exist; and thus I can infer the impossibility of my being otherwise in the same instance of having that knowledge; as in “not existing” or not having knowledge. This is not a probabilistic knowledge like the kind of knowledge one receives from science, and neither do I require empirical science in order to validate the claim.
I think you missed this part, which was about half of the words of mine that you quoted:
TS:
Beyond what is axiomatic (true by necessity, and thus trivial, not knowledge proper), “certainty” and “knowledge” are mutually exclusive
What is certain by necessity is certain. But beyond that – see my use of “beyond” – certainty is incompatible with knowledge. Cogito ergo sum is notable because of its isolation from other knowledge; as real knowledge, it the “edge of solipsism”, and real knowledge outward from there becomes inferential, experience-based, inductive in ways that deny certainty. There aren’t many statements about the real world that admit of certainty. This is why the example you chose is famous – it’s extraordinary in that sense. If we grant all that you or I would claim as transcendental knowledge about the real world, we get no farther than the edge of solipsism. To venture beyond that edge into further knowledge, one must embrace uncertainty.

-TS
 
Its not a dishonest belief. Its unreasonable, because we certain “knowledge” that we do not have the means by which we can consider that a practical possibility. We do not have certain knowledge that God does not exist. Thus hope is not dishonest in this context.
Well, I don’t think you are being dishonest in hoping for the existence of a personal God. I may not have been as clear as I needed to be. There are degrees of possibility, of course. It is simply that I don’t think that such a Being is probable.

Certainly, you can hope for the existnece of God. Is it unreasonable to do so? I think that it is at least naive to hope for the existence of a “personal God” but certainly it is even more unreasonable–to the point of being ntellectually dishonest–to hope that the moon is made of green cheese.

In spite of what I’ve just said, I can actually understand the hope for a personal god as necessary to ease one’s anxiety. Where one must find does one go, for example, when he/she is diagnosed with a terminal illness? It is said, for good reason, that there is never an athiest in a foxhole. Small wonder there are so many jail house conversions. However, in the light of pure and untrammeled reason, I rather think that the hope is naive. .
 
What is certain by necessity is certain. But beyond that – see my use of “beyond” – certainty is incompatible with knowledge.
-TS
The physical science are incompatible with certain knowledge because it is a study of the kinds of “particular” things that exists or might exist and how things interact and the outcome of certain actions. This knowledge must be obtained scientifically, and i wouldn’t dream of using metaphysics to obtain that kind of knowledge, because it deals with an “aspect” of being that lies beyond certainty. What you fail to recognize is that there is more than one aspect of being, and other ways of producing true knowledge.
Cogito ergo sum is notable because of its isolation from other knowledge; as real knowledge, it the “edge of solipsism”, and real knowledge outward from there becomes inferential, experience-based, inductive in ways that deny certainty. There aren’t many statements about the real world that admit of certainty. This is why the example you chose is famous – it’s extraordinary in that sense. If we grant all that you or I would claim as transcendental knowledge about the real world, we get no farther than the edge of solipsism. To venture beyond that edge into further knowledge, one must embrace uncertainty.

-TS
The truth of cogito ergo sum has necessary consequences in terms of the “objective act of being” in general and thus produces real knowledge. The point is one can have certain knowledge about the “act of being” (which is the object of metaphysics) with out science.

You seem to lack an understanding of what “metaphysics” actually studies and how it differentiates with science in terms of its application to reality.
 
Certainly, you can hope for the existnece of God. Is it unreasonable to do so? I think that it is at least naive to hope for the existence of a “personal God”

.
I am not naive if i find out that there really is a God, a moral value, and a purpose to my life; and if in the end i cease to exist then what does it matter that you thought that i was naive? What have you gained by being correct? It doesn’t make you better than me. There is no glory to be had. It is all objectively meaningless what we thing and do in this life when faced with non-existence and moral nihilism. That we perceive some kind of rational glory in being skeptical is just a fantasy, a chemical delusion. You cannot expect people to not seek that which will fulfill them since fulfillment is what makes life worth living in the first place. You subjective opinion and skepticism is meaningless when it comes to living.

If somebody in a burning building hopes for salvation, i would not call them naive; i would describe that person as seeking an opportunity to live. God is an opportunity to live. For some people God gives substance to our lives which is quite simply missing without God. Pleasure seeking and laboring for the affection of other imperfect people, or fitting in, is not enough. Humanity doesn’t fulfill my existence. For some people the concept of God makes rational sense of the world around them, and it gives them a reason to take life as something worth living because the they understand that the nihilistic alternative robs them of the meaning, dignity, and the value they find in God. Thus they refuse to resign to disbelief unless they are forced to disbelieve given certain knowledge to the contrary; and this is quite simply because they value their humanity and God provides them the “dignity” and the spiritual fulfillment they require to go on living with sanity. Why should they settle for less just because you think that they are naive?

If God makes your life worth living, then i would say that you are a fool to not have hope just because a disbeliever sees it fit to ridicule you and call you naive in an attempt break your hope just so that they can feel comfortable with their own meaningless existence.
 
OK, thanks. I still don’t have a good bead on what “scientism” means, and near as I can tell, its usage is “relies on science more than I think warranted”. And by that measure, I’m probably a… “scientismist”(???) around here. Others have said if I don’t think science can answer all of life’s questions, I don’t qualify, and I certainly don’t hold to that idea, so who knows? It’s a word that is just finding its feet as an epithet (or maybe just a benign adjective).
Scientism, as I understand it, is the doctrine of considering only that evidence that can be directly supported by the scientific method in terms of valid (neccesarily physical) evidence, on an absolute basis. “Supported”, in practice, often essentially translating as “conceivably supportable”
“Nothing” is an exceedingly mysterious concept, and quite possibly the trickiest concept I could suggest if you are looking for deep mystery. “Absence” of course, has to borrow its semantics from a “something”. Doesn’t help to use baroque terms, either – “privation” has the same problem. If “nothing” obtains, there is no absence, as that would imply a something to be absent from.

I’ll stop there, but “nothing” is a fun one for me, when people profess to talk about it in meaningful and coherent ways. It just takes a few questions and everyone gets wrapped around the axles of the term…
Oh come sir! “nothing” is a fairly straightforward concept!
No. I understand this to be a meme of sorts in some circles, but as of today, it’s only the Higgs Boson which remains “undiscovered”. Fermions and neutrinos are empirically supported, for example – an electron is an sub-atomic particle, a type of fermion, and you’re well aware of the empirical evidence for electrons, at least, right?
I’m aware that the calculations based on the theory that electrons exist is there, but they cannot themselves be directly detected, can they? And hence, are not actually empirically evident…
No, it can’t, which really is a good way to bring this back to the topic of the thread. To the extent that something like the Higgs Boson is “inferred”, it’s a quantitative inference, values that emerge from the math models that don’t have a name, until given one as a placeholder, a “theoretical particle”. The story of the neutrino, it’s original conjecture, and the struggle for the evidence that makes it a fact of nature, is fascinating.
Isn’t it? It will be fact of nature or not, however, whether we like to think it is or not, whether the scientific establishment declares it ‘proven’ or not, and regardless of whether or not we can invent new sub-atomic particles to balance the calculations next time we figure out they’re wrong… again, whilst including the neutrino in the latest revision :rolleyes:
If only theists were willing to treat God like the Higgs Boson in terms of testing, integration into physical models, etc!
it’s that inability to cope without the need for the “integration into physical models” which lays an assumption of the possible/probable nature of God (and, well, everything else) that constantly limits the ability of modern man to consider and reason freely, which I find most enlightened, and liberating, in theology
I claim it’s the reverse – that the man on the street is typically quite unaware and unappreciative of the depth and robustness of the hard evidence and empirical strength of the theories maintained in modern physics. That’s something we can do an evidential review on, if needed, and I think it will be a lopsided argument if so. One of the reasons I like to hang out at this forum is because here I find lots of sensible thinkers who really just are not aware even at a basic level how science works, how strong it is in terms of hard-core evidence, and how strongly it militates agains the “folk wisdom” mentality of much of organized religion, Catholicism being no exception, if a damn sight better at grasping the issues than the Protestant community.
Brought up a good Catholic, I was also taught to believe science was far more robust and empirically proven than those misapplied terms infer, or at least it certainly seems to me whenever I take an interest in the evidence, and nature of empiricism as it’s applied by the scientific community - I suspect the obfuscation of the low degree of factuality of many of the claims of Scientific authority is unlikely to be even guessed at by your average chap on the street
I can’t think of what you might mean by a “catastrophically disproven theory”. Newton’s physics was wrong, but not catastrophically so, by any means, and even “wrong” is harsh terminology; Newton was good as far as it went, but was simplistic, incomplete. You could, and still can, fly your spaceship to the moon and land it there relying on Newton rather than Einstein.

Maybe you can point me to one of the “catastrophically disproven theories” you are thinking of? All I can come up with are theories like Becher’s “phlogiston”. A failed idea, to be sure, but one that neither got far enough along to be “catastrophic” as a failure in the first place, or garnered enough empirical support to be considered, by modern standards, a “theory” rather than a hypothesis in the first place.

What comes to mind when you think “catastrophically disproven theory”?
The tragically miscalculated rate of radioactive decay?

Darwin’s model of racial competition?

That smoking is good for you?!?

Virtually everything linked to Freudian psychology?

All offhand, like 😦
 
Well, I don’t think you are being dishonest in hoping for the existence of a personal God. I may not have been as clear as I needed to be. There are degrees of possibility, of course. It is simply that I don’t think that such a Being is probable.

Certainly, you can hope for the existnece of God. Is it unreasonable to do so? I think that it is at least naive to hope for the existence of a “personal God” but certainly it is even more unreasonable–to the point of being ntellectually dishonest–to hope that the moon is made of green cheese.

In spite of what I’ve just said, I can actually understand the hope for a personal god as necessary to ease one’s anxiety. Where one must find does one go, for example, when he/she is diagnosed with a terminal illness? It is said, for good reason, that there is never an athiest in a foxhole. Small wonder there are so many jail house conversions. However, in the light of pure and untrammeled reason, I rather think that the hope is naive. .
Personally, I can see the need to deny quite straightforward logical arguments that a conscious entity which solves the question of where everything comes from doesn’t exist, and for the desire to formulate irrational, empirically unsupported theories to explain how something as absurdly improbable as life would pop into existence in what is believed to be an otherwise inorganic universe (or multiverse) without being created, but I try not to let the pride of humankind cloud my reason 👍

Of course, that life could be declared to have occurred without conscious creation could be declared as the most reasonable explanation, or even (most absurdly) as a fact, and believed to be so by the entirity of humankind, but that’s naivity for you! And irresponsibility…

😉
 
Personally, I can see the need to deny quite straightforward logical arguments that a conscious entity which solves the question of where everything comes from doesn’t exist, and for the desire to formulate irrational, empirically unsupported theories to explain how something as absurdly improbable as life would pop into existence in what is believed to be an otherwise inorganic universe (or multiverse) without being created, but I try not to let the pride of humankind cloud my reason 👍

Of course, that life could be declared to have occurred without conscious creation could be declared as the most reasonable explanation, or even (most absurdly) as a fact, and believed to be so by the entirity of humankind, but that’s naivity for you! And irresponsibility…

😉
Which is why I dont have enough faith to be an atheist
 
Which is why I dont have enough faith to be an atheist
I’d say it is a reason not to bother having faith in atheism…

Incidentally, just to correct an earlier post (I should edit my replies more…:o):

it’s that inability to cope without the need for the “integration into physical models” which lays an assumption of the possible/probable nature of God (and, well, everything else) that constantly limits the ability of modern man to consider and reason freely, which I find most dogmatically oppressive about the default scientism of modern culture. The lack of said limit is one of the most enlightened, and liberating, features of theology
 
The physical science are incompatible with certain knowledge because it is a study of the kinds of “particular” things that exists or might exist and how things interact and the outcome of certain actions. This knowledge must be obtained scientifically, and i wouldn’t dream of using metaphysics to obtain that kind of knowledge, because it deals with an “aspect” of being that lies beyond certainty. What you fail to recognize is that there is more than one aspect of being, and other ways of producing true knowledge.

The truth of cogito ergo sum has necessary consequences in terms of the “objective act of being” in general and thus produces real knowledge. The point is one can have certain knowledge about the “act of being” (which is the object of metaphysics) with out science.

You seem to lack an understanding of what “metaphysics” actually studies and how it differentiates with science in terms of its application to reality.
Decartes’ famous “I think–therefore, I am” may not be quite as fundelmental as people claim. There are those who suggest that “the self” is an illusion, a "by-product (if you will) of bio-neuro processes. Hence, once the brain is destroyed, the processes which give the sense of “self” dissipate. If this is so, then it would me more accurate to say "there is thought, therefore there is ‘something’ "

When I was in college, I recall a Jesuit giving a talk on something like this which for some reason I never forgot. He was opining on the concept of Christ and who he was (both man and god) and said that the “I” has a personality, the “I” has a body. It has a brain, it has wants, desires. The “I” has character, etc. etc. And this Jesuit concluded that the “I” is really the last hook on which any personal quality can be hung—hence, in the case of JC, his “I” was that which was divine, everything else was human.

I also recall something that Sartre wrote in–I think it is “Being and Nothingness” that the “I” is really “nothing”. Which is a concept closely corresponding with those who would call the self an illusion (as I described above).

As someone who is intrigued by such topics and discussions, I think most believers pretty much believe consistently with the Cartesian view that the self is something which operates inside a body. It has a will, intellect, memory–ie a personality. I personally find it naive to believe that the personality survives death. It makes absolutely no sense to me to believe in the classic notion of a “soul”. However, even though I say that and certainly, by now, have managed to aggravate all RC posters, I still am not prepared to conclude that the underlying sense of being (which my Jesuit friend called “a last hook”) is actually nothing. There may certainly be something–perhaps a universal self–into which we somehow access as living breathing “receivers”. Sounds a triffle “new age” I know. But, nonetheless, it has some appeal for me.
 
Decartes’ famous “I think–therefore, I am” may not be quite as fundelmental as people claim. There are those who suggest that “the self” is an illusion.
Your whole argument is a straw-man since I am not arguing about the nature of thinking but rather the fact that you think; that there is thought. Feel free to embrace the irrational ramblings of Daniel Dennet. To me, to believe such things is absolute naivety since it rejects the personal experience which is evident to every living person on the planet, just so that one can obtain a purely naturalistic approach to reality. Anything to escape God. You would have to be either gullible or self deceptive to think for a second that you are an illusion, and at the same time presume that you would have the power or the existence to “believe it”. Perhaps that’s a necessary consequence of naturalism, but that is not a consequence of rational thinking. Its self evident that you have a self, and all attempts to think rationally about the “self” is a necessary expression of the fact that you have self to talk about. You think therefore you are.
 
Your whole argument is a straw-man since I am not arguing about the nature of thinking but rather the fact that you think; that there is thought. Feel free to embrace the irrational ramblings of Daniel Dennet. To me, to believe such things is absolute naivety since it rejects the personal experience which is evident to every living person on the planet, just so that one can obtain a purely naturalistic approach to reality. Anything to escape God. You would have to be either gullible or self deceptive to think for a second that you are an illusion, and at the same time presume that you would have the power or the existence to “believe it”. Perhaps that’s a necessary consequence of naturalism, but that is not a consequence of rational thinking. Its self evident that you have a self, and all attempts to think rationally about the “self” is a necessary expression of the fact that you have self to talk about. You think therefore you are.
Ah contraire! My remarks were precisely addressed to the point. The question I posit is —is there a "you ? Personal experience may seem to be individualized, but, perhaps there is only experience which is expressed through the 6 billion physical entities presently inhabiting the planet. Self evident is what people said when they proclaimed the earth flat and the earth the center of the cosmos.

You can feign your indignation if you like, but, calling it a “strawman’s argument” or labeling it irrational is not responding in any meaningful way.Dare to think outside the box. It is less constraining once you get used to it.
 
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