J
JapaneseKappa
Guest
But I didn’t deny the possibility that some a-priori reasoning could turn out to be right. The issue is that without checking, we simply can’t know if it is or not. Second, it is important to note that while the epistemic method has been successful at generating useful knowledge, a-priori reasoning has not. People who try (e.g. alchemists, the “christian science” movement) have all ended up failing epistemic tests. So it could be that your favorite religious a-priori arguments are special and correct, where all others have failed, or it could just be that religions have learned from those failures, and taken care to phrase their arguments in such a way that we don’t know how to test themWith respect to God in all this you demonstrate a preference for the epistemic method of empiricism and a dislike for a priori (pure logic).
That is to deny the validity of a priori because you don’t like the fact that you cannot check the* a priori with empirical data. But that is to submit the a priori *to a test that cannot apply to it, especially in the case of God. The epistemic method of approaching and confirming the existence of God is not through the senses but through the spirit. Since even the existence of spirit is denied by atheism, atheism has excluded God from any epistemic confirmation.
Ironically, atheism must also exclude the non-existence of God from being tested by the epistemic method of empiricism. Only by a convoluted form of *a priori *can the non-existence of God be asserted.![]()
- I just explicitly claimed the opposite, that it is in principle possible to test the non-existence of God. We just don’t know how to do the test right now.
- Do you have a way to quantify convoluted-ness, or are you just casting aspersions?