Inviting Al Moritz to discuss the "fine tune" argument

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See my post # 95

Having said that, I don’t think the Church has a specific teaching denying the possibility. But on a practical level, what difference would it make, we could never know about it? Science has its limitations and one of them is we can never know whether God has indeed created other universes. So it is just a lot of wasted energy and time to speculate about these things. It makes good science fiction and that is about it. Linus2nd
I find it odd when a philosopher asserts dogmatically that there are things about the material sphere that can never be known – especially if that philosopher also holds that the existence of a singular, personal God can be known – with certainty – through unaided reason alone.

As I understand it, as long as the existence of other universes remains a possibility – regardless of whether the constants of those other possible universes were set by God or not – the fine-tuning argument might be called into question. How? If God created a vast number of universes, then the fact that intelligent life is observed in this one might not seem so opportune after all.
 
I find it odd when a philosopher asserts dogmatically that there are things about the material sphere that can never be known – especially if that philosopher also holds that the existence of a singular, personal God can be known – with certainty – through unaided reason alone.
But don’t forget that this assertion about unaided reason is just an empty speculation. Never and nowhere has it been “filled in” with the necessary details of “HOW can one know the existence of God without ever referring to faith”? Not even the catechism has that all-important “meat” - and the catechism contains the most important teachings of the church. After all, if any of the alleged “proofs” of God would be irrefutable and would not contain serious fallacies, then the church would be shouting it out from the mountaintops for the benefits of all the unbelievers.
As I understand it, as long as the existence of other universes remains a possibility – regardless of whether the constants of those other possible universes were set by God or not – the fine-tuning argument might be called into question. How? If God created a vast number of universes, then the fact that intelligent life is observed in this one might not seem so opportune after all.
True, but it is not needed. Indeed the speculation about the multiverse effectlively cuts off the “fine tuning” argument at the knees, but the weakness of it is, that it is also an unfounded speculation. There is no need for it. The “fine tuning” argument is bogus. If and when my summary will be accepted, and a few other simple questions will be answered, I will tear it into pieces. 🙂 However, I want to make sure that the proponents cannot start their usual “hide and seek” game, by constantly moving the goalposts.

As a short preamble, let’s consider the metaphor by Douglas Adams:

Imagine a puddle waking up one morning and thinking, “This is an interesting world I find myself in — an interesting hole I find myself in — fits me rather neatly, doesn’t it? In fact it fits me staggeringly well, must have been made to have me in it!” This is such a powerful idea that as the sun rises in the sky and the air heats up and as, gradually, the puddle gets smaller and smaller, it’s still frantically hanging on to the notion that everything’s going to be alright, because this world was meant to have him in it, was built to have him in it; so the moment he disappears catches him rather by surprise.
This is the argument’s essence… and it is called the “argument from incredulity”.
 
I have a bad feeling about this… 🙂

but I am still an incurable optimist. Al has not answered my simple little question for about 3 days now, even though I saw him being logged on to the site (that little green light…). One can only hope that he is busy in RL (real life), and eventually he will respond.
Yeah, I have a bad feeling about this too, and frankly, I have lost interest. And indeed, I am busy in real life too.

It now has been two times that I have had to point out that your ‘generalization’ is too simplistic, and the last time you ignored once again an essential point that I made in reply, that of mechanism. I am tired of putting real effort into my posts, only to have someone routinely ignore essential parts of them. I also don’t see where this ‘generalization’ is supposed to go, especially since a generalization cannot easily be made: we know that everything that happens physically in this universe follows the laws of nature (miracles excluded), whereas the particular question that the fine-tuning argument raises is precisely why these laws of nature and not any other?

In any case, it will be obvious to almost anyone who has seriously studied the fine-tuning issue that the ‘brute fact’ argument doesn’t work. Atheistic cosmologists think so too, that’s why they resort to the multiverse (while that doesn’t really solve the design problem either).

Al
 
As a short preamble, let’s consider the metaphor by Douglas Adams:

Imagine a puddle waking up one morning and thinking, “This is an interesting world I find myself in — an interesting hole I find myself in — fits me rather neatly, doesn’t it? In fact it fits me staggeringly well, must have been made to have me in it!” This is such a powerful idea that as the sun rises in the sky and the air heats up and as, gradually, the puddle gets smaller and smaller, it’s still frantically hanging on to the notion that everything’s going to be alright, because this world was meant to have him in it, was built to have him in it; so the moment he disappears catches him rather by surprise.
This is the argument’s essence… and it is called the “argument from incredulity”.
Yeah, I’ve essentially shown how uninformed the ‘puddle’ argument is in section 1.2 of my article, “Addressing three common objections”. Quote:

Objection 2. The fine-tuning for life is nonsense. We are adapted to the universe by evolution, not the universe is adapted to us.

Proponents of this argument cite life under extreme circumstances, like extremophiles that live in a sulfuric world and are found in a few places on Earth – whatever the circumstances, evolution will always find a way. Similar will hold for life when the physical constants are different. We are adapted to the universe, not the universe is adapted to us.

In light of the above explanations by physicists in the article], it will be clear that this argument is utterly uninformed. How can you even think about evolution of life when no heavier elements than hydrogen and helium are formed, when there is no time for evolution because stars burn far too fast, when there is no chemistry, and when not even atoms exist due to wrong mass relationships between protons and neutrons or because they are torn apart by too rapid expansion of the universe due to a cosmological constant that is too large? The argument completely misses the point.
 
Regardless which worldview they may have, any cosmologist to whom you present the ‘puddle’ argument will laugh you off, that’s for sure.
 
I find it odd when a philosopher asserts dogmatically that there are things about the material sphere that can never be known – especially if that philosopher also holds that the existence of a singular, personal God can be known – with certainty – through unaided reason alone.

As I understand it, as long as the existence of other universes remains a possibility – regardless of whether the constants of those other possible universes were set by God or not – the fine-tuning argument might be called into question. How? If God created a vast number of universes, then the fact that intelligent life is observed in this one might not seem so opportune after all.
I don’t think I mentioned anything about " fine tuning. " However I do think that it is a very good argument for God’s existence, because if the constants given off by the Big Bang had been just a speck off, more or less doesn’t matter, then life, especially human life would have been impossible.

My point about science not ever being able to know whether or not other universes ever did or ever will exist is a simple scientific fact. Tyrion attempts to justify their existence or possible existence on the same philosophical grounds that philosophers use to reason to the existence of God. That of course he knows is incorrect. Philosophers see the things that exist in the universe, their very existence, their constant changing, their appearant directedness toward a goal or end, and conclude that only God could be the cause that this happens ( See the Five Ways of ST. Thomas in the Summa Theologiae, Part 1, Q 2. newadvent.org/summa/1002.htm ).

By the same argument we cannot likewise conclude to the necessity for the existence of other universes. To conclude to God’s existence is an inferential necessity. Without such a Being neither this universe nor any other could exist. On the other hand the existence of this universe does not necessitate the existence of other universes. They may well be there but we can make no logical inference from the exstence of this universe to the existence of others, much less that such a conclusion is necessary.
So, Tyrion’s reasoning is incorrect.

And Tyrion knows full well that Thomas’ Five Ways do not start from the existence of God. It is true that Thomas did know that God did exist because He clearly revealed Himself in the History of His Revelaton. But Thomas’ arguments stand alone - though it is much easier to see their truth if one already believes in God’s existence.

Tyrion is absolutely right when he says that many cannot follow Thomas’ arguments.

However one does not need to be a philosopher to look at the universe and believe that God exists. Its order, contingency, beauty, clearly indicate a transcendent cause, a cause absolutely other than itself. This is the common sense of the ordinary man. St. Thomas just transferred that common sense to the metaphysical lever.

But the Catholic Church definitely teaches that the existence of God is open to the mind of every man simply by observing the things of creation. That is Defined Dogma.

The Church readily admits that such philosophical speculation my not be open to the mind of every man and that for those who cannot see the reasons, either the philosophical or the natural common sense ones, that they can grasp the truth by adhereing to the teachings of Revelation and the Catholic Church.

Don’t let Tyrion do your thinking for you. Linus2nd
 
But don’t forget that this assertion about unaided reason is just an empty speculation. Never and nowhere has it been “filled in” with the necessary details of “HOW can one know the existence of God without ever referring to faith”? Not even the catechism has that all-important “meat” - and the catechism contains the most important teachings of the church. After all, if any of the alleged “proofs” of God would be irrefutable and would not contain serious fallacies, then the church would be shouting it out from the mountaintops for the benefits of all the unbelievers.

True, but it is not needed. Indeed the speculation about the multiverse effectlively cuts off the “fine tuning” argument at the knees, but the weakness of it is, that it is also an unfounded speculation. There is no need for it. The “fine tuning” argument is bogus. If and when my summary will be accepted, and a few other simple questions will be answered, I will tear it into pieces. 🙂 However, I want to make sure that the proponents cannot start their usual “hide and seek” game, by constantly moving the goalposts.

As a short preamble, let’s consider the metaphor by Douglas Adams:

Imagine a puddle waking up one morning and thinking, “This is an interesting world I find myself in — an interesting hole I find myself in — fits me rather neatly, doesn’t it? In fact it fits me staggeringly well, must have been made to have me in it!” This is such a powerful idea that as the sun rises in the sky and the air heats up and as, gradually, the puddle gets smaller and smaller, it’s still frantically hanging on to the notion that everything’s going to be alright, because this world was meant to have him in it, was built to have him in it; so the moment he disappears catches him rather by surprise.
This is the argument’s essence… and it is called the “argument from incredulity”.
My comments to Cornbread but also to you.
I don’t think I mentioned anything about " fine tuning. " However I do think that it is a very good argument for God’s existence, because if the constants given off by the Big Bang had been just a speck off, more or less doesn’t matter, then life, especially human life would have been impossible.

My point about science not ever being able to know whether or not other universes ever did or ever will exist is a simple scientific fact. Tyrion attempts to justify their existence or possible existence on the same philosophical grounds that philosophers use to reason to the existence of God. That of course he knows is incorrect. Philosophers see the things that exist in the universe, their very existence, their constant changing, their appearant directedness toward a goal or end, and conclude that only God could be the cause that this happens ( See the Five Ways of ST. Thomas in the Summa Theologiae, Part 1, Q 2. newadvent.org/summa/1002.htm ).

By the same argument we cannot likewise conclude to the necessity for the existence of other universes. To conclude to God’s existence is an inferential necessity. Without such a Being neither this universe nor any other could exist. On the other hand the existence of this universe does not necessitate the existence of other universes. They may well be there but we can make no logical inference from the exstence of this universe to the existence of others, much less that such a conclusion is necessary.
So, Tyrion’s reasoning is incorrect.

And Tyrion knows full well that Thomas’ Five Ways do not start from the existence of God. It is true that Thomas did know that God did exist because He clearly revealed Himself in the History of His Revelaton. But Thomas’ arguments stand alone - though it is much easier to see their truth if one already believes in God’s existence.

Tyrion is absolutely right when he says that many cannot follow Thomas’ arguments.

However one does not need to be a philosopher to look at the universe and believe that God exists. Its order, contingency, beauty, clearly indicate a transcendent cause, a cause absolutely other than itself. This is the common sense of the ordinary man. St. Thomas just transferred that common sense to the metaphysical lever.

But the Catholic Church definitely teaches that the existence of God is open to the mind of every man simply by observing the things of creation. That is Defined Dogma.

The Church readily admits that such philosophical speculation my not be open to the mind of every man and that for those who cannot see the reasons, either the philosophical or the natural common sense ones, that they can grasp the truth by adhereing to the teachings of Revelation and the Catholic Church.

Don’t let Tyrion do your thinking for you. Linus2nd "

"
 
Yeah, I have a bad feeling about this too, and frankly, I have lost interest. And indeed, I am busy in real life too.
This is not a horse race, which needs to be finished in a few minutes. If you are unwilling to put in the time, that is fine.
It now has been two times that I have had to point out that your ‘generalization’ is too simplistic, and the last time you ignored once again an essential point that I made in reply, that of mechanism.
And each time I accommodated your point. Only for the sake of discussion, since your points have no mathematical relevance. Of course you could have preempted those questions, if only you had taken pains of properly formulated your epistemological method. I tried to formulate your method, and asked if there is still anything you wish to “include”.

IF the probability of an event is extremely small,
AND that event is a unique (one time, never to be repeated event),
AND the outcome of that event is “favorable” (we consider that event “favorable”)
AND yet it happened,
THEN it is a rational assumption to say the event was very likely the result of a conscious design.

And you never answered. What is your problem? If you still think that something is missing, fill it in!

IF the probability of an event is extremely small,
AND that event is a unique (one time, never to be repeated event),
AND the outcome of that event is “favorable” (we consider that event “favorable”)
AND there are some more unspecified criteria which must be met,
AND yet it happened,
THEN it is a rational assumption to say the event was very likely the result of a conscious design.

Is precision not necessary any more? It certainly is in my world. You present vague words, like “extremely small probability”? What is the “dividing line”? Also “very likely”? What does that mean? The whole argument is mathematical, to be more precise, it belongs to the field of “theory of probability”. It just so happens that I used to be a math prof, and was lecturing probability theory for two decades, before I switched to computer science. So I know what I am talking about.
I also don’t see where this ‘generalization’ is supposed to go, especially since a generalization cannot easily be made: we know that everything that happens physically in this universe follows the laws of nature (miracles excluded), whereas the particular question that the fine-tuning argument raises is precisely why these laws of nature and not any other?
This is completely irrelevant at this point (it may become relevant later). Obviously you are not a mathematician. Unfortunately those people who came up with this “fine tune” argument were not mathematicians either. They do not understand the difference between a-priori and a-posteriori probabilities, they do not realize that in probability theory there is no such thing as “favorable” outcome, only an actual outcome, regardless of someone “likes” it, or not. They have no idea that in mathematics there is no relevance whether an experiment is repeatable, or not.
In any case, it will be obvious to almost anyone who has seriously studied the fine-tuning issue that the ‘brute fact’ argument doesn’t work.
Unfortunately you keep on confusing the “brute fact” (which is not an actual argument but basic stance), with “brute chance”.

For the sake of those who follow this “discussion”, I can present an event, which actually happened, and the a-priori probability of that event was less than 10[sup]-1000000[/sup], which is uncomparable to that measly 10[sup]-229[/sup] probability you find “impossible” to have happened by mere chance. Observe: 1 million zeros, compared to 229 ones.

If you wish to continue, fine, if not, good-bye and good riddance.
 
This is not a horse race, which needs to be finished in a few minutes. If you are unwilling to put in the time, that is fine.

And each time I accommodated your point. Only for the sake of discussion, since your points have no mathematical relevance. Of course you could have preempted those questions, if only you had taken pains of properly formulated your epistemological method. I tried to formulate your method, and asked if there is still anything you wish to “include”.

IF the probability of an event is extremely small,
AND that event is a unique (one time, never to be repeated event),
AND the outcome of that event is “favorable” (we consider that event “favorable”)
AND yet it happened,
THEN it is a rational assumption to say the event was very likely the result of a conscious design.

And you never answered. What is your problem? If you still think that something is missing, fill it in!

IF the probability of an event is extremely small,
AND that event is a unique (one time, never to be repeated event),
AND the outcome of that event is “favorable” (we consider that event “favorable”)
AND there are some more unspecified criteria which must be met,
AND yet it happened,
THEN it is a rational assumption to say the event was very likely the result of a conscious design.

Is precision not necessary any more? It certainly is in my world. You present vague words, like “extremely small probability”? What is the “dividing line”? Also “very likely”? What does that mean? The whole argument is mathematical, to be more precise, it belongs to the field of “theory of probability”. It just so happens that I used to be a math prof, and was lecturing probability theory for two decades, before I switched to computer science. So I know what I am talking about.

This is completely irrelevant at this point (it may become relevant later). Obviously you are not a mathematician. Unfortunately those people who came up with this “fine tune” argument were not mathematicians either. They do not understand the difference between a-priori and a-posteriori probabilities, they do not realize that in probability theory there is no such thing as “favorable” outcome, only an actual outcome, regardless of someone “likes” it, or not. They have no idea that in mathematics there is no relevance whether an experiment is repeatable, or not.

Unfortunately you keep on confusing the “brute fact” (which is not an actual argument but basic stance), with “brute chance”.

For the sake of those who follow this “discussion”, I can present an event, which actually happened, and the a-priori probability of that event was less than 10[sup]-1000000[/sup], which is uncomparable to that measly 10[sup]-229[/sup] probability you find “impossible” to have happened by mere chance. Observe: 1 million zeros, compared to 229 ones.

If you wish to continue, fine, if not, good-bye and good riddance.
Careful of the door on the way out. Linus2nd
 
I for one sincerely hope the discussion between Al and Tyrion can continue.

Sarah x 🙂
I can imagine you are. However both parties seem fed up with it. Me too, it is all so pointless, as I have stated several times above and in other threads. To posit " possible " universes whose existence we can never know, nor whose necessity can be inferred by any logic or science, seems a total waste of time. Good science fictiion, that’s about all.

Linus2nd
 
I can imagine you are. However both parties seem fed up with it. Me too, it is all so pointless, as I have stated several times above and in other threads. To posit " possible " universes whose existence we can never know, nor whose necessity can be inferred by any logic or science, seems a total waste of time. Good science fictiion, that’s about all.

Linus2nd
Others keep jumping in for sure, but I think Tyrion is still trying to pin down the terms of reference, which is fair.

Sarah x 🙂
 
Oh, don’t worry, Sarah. I am not leaving. Whatever Al does; is his own business. If he refuses to properly clarify his prerequisites, that is his business, too.

Contrary to what he said, my summary is correct. I will repeat it, in a more exact form. The basic proposition of the theists is simple, it runs like this:

Let “E” be a complicate and composite event.
Let “E” consist of “sub-events”: “A”, “B”, “C”… etc.
Let the a-priori probability of “E” be P(E) <= p[sub]1[/sub], where p[sub]1[/sub] is a very small number.
Let “X” be the proposition that the event “E” is the result of a conscious agent’s deliberate action.
Let the a-priori probability of “X” be P(X) >= p[sub]2[/sub], where p[sub]2[/sub] is a number very close to “1”.

The apologists of the fine tuning arguments propose the epistemological method of:

IF P(E) <= p[sub]1[/sub]
THEN P(X) >= p[sub]2[/sub] is a rational conclusion.

Of course there is no such epistemological principle. First, the proponents are hopelessly confused about the difference between the a-priori and the a-posteriori probabilities. They try to make an estimate of the a-priori probability of the event, while relying on the fact that “E” happened. Also they have no idea about the “surprise-factor” of an actual outcome, as opposed to the predicted outcome. Math is fun, and the theory of probability is very much fun.

Suppose you have a large sack filled with little balls, all of which have a number written on them. The number of the little balls is unknown (it can be millions of them), and the numbers written on those balls is also unknown (they can all be the same, or all different, or some random distribution). Suppose you reach into the sack, and randomly select one ball, and examine the number written on it. Supose that the number is 33550336. You look at the number, and see that it is a “perfect number” (perfect numbers). Now the question: “how surprising is this outcome?”. The point is that without knowing how many balls are in that sack, and without knowing what numbers are written on those balls, one cannot make any estimate at all.

What the proponents of the “fine tuning” arguments do is sheer hand-waving, combined with a lot of smoke. They subjectively selected a few constants (why those and why not others? they cannot even agree on which constants to choose ;)), they say that those constants can have a random value between some arbitrary limits of “a” and “b”, and then they assert that any value between those limits is equally probable. Why those limits and not others? How do they know that those limits are physically valid? How do they know that the all values are equally probable? How do they know that the constants can have their values “independently” from each other? It’s all hand-waving, which can - unfortunately - confuse someone who is not a mathematician.

But,** just for the sake of the discussion**, let’s grant them their prerequisites. It does not help their cause. It is child’s play to consider a real life, complex and composite event where p[sub]1[/sub] < 10[sup]-1000000[/sup] and only a fool would assert that the incredibly “unlikely” actual outcome somehow implies a conscious “creator” (if needed, I can give quite a few of such events). Now, if someone would be able to predict the outcome, that would be truly mind-boggling. But it is easy to look at the result of throwing a million dice and proclaim: “Yes, I knew that exactly those numbers will come up”. 😉
 
Oh, don’t worry, Sarah. I am not leaving. Whatever Al does; is his own business. If he refuses to properly clarify his prerequisites, that is his business, too.

Contrary to what he said, my summary is correct. I will repeat it, in a more exact form. The basic proposition of the theists is simple, it runs like this:

Let “E” be a complicate and composite event.
Let “E” consist of “sub-events”: “A”, “B”, “C”… etc.
Let the a-priori probability of “E” be P(E) <= p[sub]1[/sub], where p[sub]1[/sub] is a very small number.
Let “X” be the proposition that the event “E” is the result of a conscious agent’s deliberate action.
Let the a-priori probability of “X” be P(X) >= p[sub]2[/sub], where p[sub]2[/sub] is a number very close to “1”.

The apologists of the fine tuning arguments propose the epistemological method of:

IF P(E) <= p[sub]1[/sub]
THEN P(X) >= p[sub]2[/sub] is a rational conclusion.

Of course there is no such epistemological principle. First, the proponents are hopelessly confused about the difference between the a-priori and the a-posteriori probabilities. They try to make an estimate of the a-priori probability of the event, while relying on the fact that “E” happened. Also they have no idea about the “surprise-factor” of an actual outcome, as opposed to the predicted outcome. Math is fun, and the theory of probability is very much fun.

Suppose you have a large sack filled with little balls, all of which have a number written on them. The number of the little balls is unknown (it can be millions of them), and the numbers written on those balls is also unknown (they can all be the same, or all different, or some random distribution). Suppose you reach into the sack, and randomly select one ball, and examine the number written on it. Supose that the number is 33550336. You look at the number, and see that it is a “perfect number” (perfect numbers). Now the question: “how surprising is this outcome?”. The point is that without knowing how many balls are in that sack, and without knowing what numbers are written on those balls, one cannot make any estimate at all.

What the proponents of the “fine tuning” arguments do is sheer hand-waving, combined with a lot of smoke. They subjectively selected a few constants (why those and why not others? they cannot even agree on which constants to choose ;)), they say that those constants can have a random value between some arbitrary limits of “a” and “b”, and then they assert that any value between those limits is equally probable. Why those limits and not others? How do they know that those limits are physically valid? How do they know that the all values are equally probable? How do they know that the constants can have their values “independently” from each other? It’s all hand-waving, which can - unfortunately - confuse someone who is not a mathematician.

But,** just for the sake of the discussion**, let’s grant them their prerequisites. It does not help their cause. It is child’s play to consider a real life, complex and composite event where p[sub]1[/sub] < 10[sup]-1000000[/sup] and only a fool would assert that the incredibly “unlikely” actual outcome somehow implies a conscious “creator” (if needed, I can give quite a few of such events). Now, if someone would be able to predict the outcome, that would be truly mind-boggling. But it is easy to look at the result of throwing a million dice and proclaim: “Yes, I knew that exactly those numbers will come up”. 😉
Great. So what? Doesn’t change a thing. If the universe had had slightly different constants, we wouldn’t be here. I think the reason people are so fasinated with such speculations is that they are just frustrated mathematicians who can’t find real projects of production to work on. Like frustrated pilots who can’t make the cut, wind up building and flying model planes. Linus2nd
 
Great. So what? Doesn’t change a thing. If the universe had had slightly different constants, we wouldn’t be here. I think the reason people are so fasinated with such speculations is that they are just frustrated mathematicians who can’t find real projects of production to work on. Like frustrated pilots who can’t make the cut, wind up building and flying model planes. Linus2nd
Can you please just let this debate continue without the distractions and personal remarks?

I have a lot of respect for both posters, Al and Tyrion and would love to see this debate fleshed out.

Sarah x 🙂
 
Can you please just let this debate continue without the distractions and personal remarks?

I have a lot of respect for both posters, Al and Tyrion and would love to see this debate fleshed out.

Sarah x 🙂
If you would not have used the “quote” feature, I would never have seen what he wrote… a wonderful feature of the board which hides all the posts of those, who are on ignore. Of course, eventually it might have dawned on them that their “taunting and snide” remarks always go unanswered. There are now far too many posters who are in the category of “mene, tekel, ufarsin”. The threads are so much cleaner now.

If there would ever be a conversation with Al and the topic would be biochemistry, I would never dare to argue against him, since I would understand that I am hopelessly “outclassed”. my ignorance of chemistry would disqualify me from making a useful contribution. Sad thing that those whose math knowledge is as miniscule as my knowledge of chemistry, do not keep their big mouth shut. They are unable to make any useful contribution to the discussion, but they behave just like a dumb child who tries to grab attention. Pitiful, really.
 
Suppose you have a large sack filled with little balls, all of which have a number written on them. The number of the little balls is unknown (it can be millions of them), and the numbers written on those balls is also unknown (they can all be the same, or all different, or some random distribution). Suppose you reach into the sack, and randomly select one ball, and examine the number written on it. Supose that the number is 33550336. You look at the number, and see that it is a “perfect number” (perfect numbers). Now the question: “how surprising is this outcome?”. The point is that without knowing how many balls are in that sack, and without knowing what numbers are written on those balls, one cannot make any estimate at all.
It is trivial to estimate the number of balls in the bag: assume a 70% packing efficiency and a homogeneous distribution of sizes then from the known volume of the bag, the estimated total number of balls falls out. We can also assume a maximum value based on the font size and ball size as well.

If we assume it is a non-repeated uniform distribution, then the estimated probability is 1/N[sub]estimated[/sub]. If we assume a repeated distribution, then it is pretty much the same as the birthday problem. For the random distributions, a simple Monte Carlo program will suffice.

Clearly your conclusion is completely false: one can easily estimate the number of balls and come up with a couple estimates of probabilities based on a few different assumptions of the distribution. Obviously this will not give us the exact answer, though it would certainly give at least some reasonable guess, but your position is no guess at all can be made.
What the proponents of the “fine tuning” arguments do is sheer hand-waving, combined with a lot of smoke. They subjectively selected a few constants (why those and why not others? they cannot even agree on which constants to choose ;)), they say that those constants can have a random value between some arbitrary limits of “a” and “b”, and then they assert that any value between those limits is equally probable. Why those limits and not others? How do they know that those limits are physically valid? How do they know that the all values are equally probable? How do they know that the constants can have their values “independently” from each other? It’s all hand-waving, which can - unfortunately - confuse someone who is not a mathematician.
These constants are not subjectively chosen, but objectively chosen because they are fundamental constants of nature, independent of observations or other calculations. The electron’s charge has nothing to do with the weak force, the gravitational constant G is independent of the speed of light.

And you, probably because you are a mathematician and not a physicist, are completely misunderstanding the argument you are criticizing. The constants were not given arbitrary limits of “a” and “b,” they were investigated to see what would happen if the current value were off by some small value; that is, these changed values were actually a test in themselves to see what limits are physically valid, not the other way around.
But,** just for the sake of the discussion**, let’s grant them their prerequisites. It does not help their cause. It is child’s play to consider a real life, complex and composite event where p[sub]1[/sub] < 10[sup]-1000000[/sup] and only a fool would assert that the incredibly “unlikely” actual outcome somehow implies a conscious “creator” (if needed, I can give quite a few of such events). Now, if someone would be able to predict the outcome, that would be truly mind-boggling. But it is easy to look at the result of throwing a million dice and proclaim: “Yes, I knew that exactly those numbers will come up”. 😉
It seems to me that you are conflating two ideas here: fine-tuning & Dempski’s UPB. Fine-tuning is the idea that the conditions for the universe’s existence is so strongly dependent on fundamental constants that it must have been by Design. The UPB says that things with small probabilities of occurring, Dempski gives the value of 1 in 10[sup]150[/sup], will never happen. The two are separate arguments.

Note also that Carl Sagan, back in the early 1970’s, estimated that the probability of life developing on any single given planet was 1 in 10[sup]2,000,000,000[/sup], significantly smaller than your 10[sup]-1,000,000[/sup]!!
 
Unfortunately those people who came up with this “fine tune” argument were not mathematicians either. They do not understand the difference between a-priori and a-posteriori probabilities, they do not realize that in probability theory there is no such thing as “favorable” outcome, only an actual outcome, regardless of someone “likes” it, or not. They have no idea that in mathematics there is no relevance whether an experiment is repeatable, or not.
So you say that those famous cosmologists and physicists who point out fine-tuning don’t know enough about mathematics, which is their daily bread-and-butter, and you are the expert? Good luck trying to convince anyone here of that. Perhaps you want to discuss mathematics with Nobel Prize winner Steve Weinberg, or with Stephen Hawking or Lee Smolin or Martin Rees, all of whom vigorously defend the fine-tuning of the universe, and see it necessary to posit the multiverse as a way out (given that they are not theists), obviously not buying into your ‘brute fact’ argument and your ideas about probability (as Weinberg says, “If you discovered a really impressive fine-tuning… I think you’d really be left with only two explanations: a benevolent designer or a multiverse.”).

You strongly remind me of those creationist mathematicians who argue against the possibility of evolution with irrelevant arguments and calculations that are based on their ignorance about how evolution works – even though they may be experts in their own field.

And that you are ignorant about fine-tuning is clear to me from the fact that you still insist on the ‘brute fact’ argument and that you brought up the ludicrous and uninformed ‘puddle’ argument that can easily be refuted as being completely irrelevant, as I pointed out on page 7 of this thread. No cosmologist, atheist or theist, who has spent time studying the fine-tuning issues buys into either of the two arguments, and for good reason.

The ‘puddle’ argument may be popular in the self-proclaimed ‘clear-thinking oases’ (yeah right) of the arrogant atheistic internet echo chambers where people congratulate each other with high-fiving about how ‘rational’ and committed to ‘reason’ they are, but it carries no weight in the real world, where actually informed people are living, including informed atheistic cosmologists.

Your ignorance shows also in your statement,
What the proponents of the “fine tuning” arguments do is sheer hand-waving, combined with a lot of smoke. They subjectively selected a few constants (why those and why not others? they cannot even agree on which constants to choose ;)), they say that those constants can have a random value between some arbitrary limits of “a” and “b”, and then they assert that any value between those limits is equally probable. Why those limits and not others? How do they know that those limits are physically valid?
which was rebutted by Alberti. By the way, it should be noted for everyone here that you are accusing leading atheist cosmologists of hand-waving as well (they obviously don’t know what they’re doing either, according to your little phantasy).
And you, probably because you are a mathematician and not a physicist, are completely misunderstanding the argument you are criticizing.
Well, that sums it up, I guess.

And if you insist, Tyrion, that I confuse the ‘brute fact’ argument with the ‘brute chance’ argument, you obviously have not read my post very carefully:

forums.catholic-questions.org/showpost.php?p=10496659&postcount=60

(The first two paragraphs of my re-printed text there address the ‘brute chance’ argument, the remainder the ‘brute fact’ argument. If you will, substitute in that text the sentence “Life is something that is given us by brute chance” with “Life is something that is given us as brute fact”; it doesn’t change the gist of the argument and its rebuttal.)

The fine-tuning problem is an enormous problem for atheism *). Deal with it – atheistic cosmologists certainly try to, even though I do not think they succeed, since the proposed multiverse introduces its own fine-tuning problem. You can choose to live in denial, just like creationists choose to live in denial about evolution, but then you are not living in reality and you certainly are not rational.

Having said all that, I have already spent way too much time on this discussion. I’m outta here. Goodbye.

Good luck, Alberti, discussing with Tyrion.

*) in my view, a much bigger problem than the problem of evil is for theism. As I already quoted someone else, “first you need to have a universe before you can complain about it”.
 
Can you please just let this debate continue without the distractions and personal remarks?

I have a lot of respect for both posters, Al and Tyrion and would love to see this debate fleshed out.

Sarah x 🙂
Nothing is stopping them. I have noticed you always manage to insert personal remarks. We all have that right. Linus2nd
 
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