Design Arguments for Theism, Misc

Richard Swinburne responds to criticisms of his arguments from design for the existence of God.

Scientific knowledge is not merely a matter of reconciling theories and laws with data and observations. Science presupposes a number of metatheoretic shaping principles in order to judge good methods and theories from bad. Some of these principles are metaphysical and some are methodological. While many shaping principles have endured since the scientific revolution, others have changed in response to conceptual pressures both from within science and without. Many of them have theistic roots. For example, the notion that nature conforms (...) to mathematical laws flows directly from the early modern presupposition that there is a divine Lawgiver. This interplay between theism and shaping principles is often unappreciated in discussions about the relation between science and religion. Today, of course, naturalists reject the influence of theism and prefer to do science on their terms. But as Robert Koons and Alvin Plantinga have argued, this is more difficult than is typically assumed. In particular, they argue, metaphysical naturalism is in conflict with several metatheoretic shaping principles, especially explanatory virtues such as simplicity and with scientific realism more broadly. These arguments will be discussed as well as possible responses. In the end, theism is able to provide justification for the philosophical foundations of science that naturalism cannot. (shrink)

One of the most commonly-raised objections to the design argument is the so-called “who designed the designer?” objection, which charges that any designer invoked to explain complexity in the universe will feature complexity of its own, and thus require explanation in terms of design. There are two distinct versions of this objection in the contemporary literature, with it being couched in terms of: (1) Complexity of designer: a designer exhibits complexity, which calls for explanation in terms of design; (2) Complexity (...) of ideas: a designer’s ideas exhibit complexity, which calls for explanation in terms of design. To each of these versions of the objection there corresponds various responses from proponents of design. These proponents adopt a very particular strategy when crafting their responses: they argue that the objection can be neutralised simply by appealing to one or more of God’s attributes. In this paper I argue that this strategy is inapt, and unable to yield a successful response to either version of the objection. I also argue that a more promising way of tackling the objections is to identify their own peculiar weaknesses, for once these are exposed the objections cease to be a credible threat to the design hypothesis. (shrink)

Gottesbeweise gehören zu den großen Themen der abendländischen Philosophie. Im 20. Jahrhundert sind sie mit Hilfe der modernen Logik neu formuliert worden und auch in der analytischen Philosophie werden Gottesbeweise seit Jahrzehnten kontrovers diskutiert. Offenkundig ist die Frage nach der Existenz Gottes im nachmetaphysischen Zeitalter aktueller denn je. Der Band versammelt die großen Gottesbeweise des Mittelalters und der Neuzeit ebenso wie die klassischen Einwände von Hume und Kant. Die sprachanalytische Debatte wird ausführlich dokumentiert und ein eigener Teil ist Kurt Gödel (...) gewidmet, dessen ontologischer Beweis bis heute nicht stichhaltig widerlegt worden ist. Umfassende einleitende Essays führen in die Problematik der Gottesbeweise ein und bieten gut verständliche Rekonstruktionen der jeweiligen Beweisversuche. (shrink)

According to the premises of the fine-tuning argument, most nomologically possible universes lack intelligent life; and the fact that ours has intelligent life is best explained by supposing it was created. However, if our universe was created, then the creator chose the laws of nature, and hence chose in favor of lifeless universes. In other words, the fine-tuning argument shows that God prefers universes without intelligent life; and the fact that our universe has intelligent life provides no new evidence for (...) God's existence. (shrink)

This paper's aim is threefold. First, I wish to show that there is an analogy in section nine that arises out of the interaction of the interlocutors; this analogy is, or has, a certain comic adequatic to the traditional arguments about proofs for the existence of God. Second, Philo's seemingly inconsequential example of the strange necessity of products of 9 in section nine is a perfected analogy of the broken arguments actually given in that section, destroying Philo's earlier arguments. Finally, (...) I raise the question of the designer's intent in creating such a humourous piece. (shrink)

The main aim of this paper is to examine an almost universal assumption concerning the structure of Paley’s argument for design. Almost all commentators suppose that Paley’s argument is an inductive argument---either an argument by analogy or an argument by inference to the best explanation. I contend, on the contrary, that Paley’s argument is actually a straightforwardly deductive argument. Moreover, I argue that, when Paley’s argument is properly understood, it can readily be seen that it is no good. Finally---although I (...) do not stress this very much---I note that the points that I make about Paley’s argument can carryover to modern design arguments that are based upon the argument that Paley actually gives. (shrink)

In this book, Graham Oppy examines arguments for and against the existence of God. He shows that none of these arguments is powerful enough to change the minds of reasonable participants in debates on the question of the existence of God. His conclusion is supported by detailed analyses of the arguments as well as by the development of a theory about the purpose of arguments and the criteria that should be used in judging whether or not arguments are successful. Oppy (...) discusses the work of a wide array of philosophers, including Anselm, Aquinas, Descartes, Locke, Leibniz, Kant, Hume and, more recently, Plantinga, Dembski, White, Dawkins, Bergman, Gale and Pruss. (shrink)

This introduction has two functions. First, it apprises readers of some of the basic data, terminology, and formalisms used in contemporary discussions of the design argument while also giving a sense of the argument's history. Other pieces in this anthology – particularly those of Elliott Sober, John Leslie, Paul Davies, and Michael Ruse – cover some of the same ground. Second, it gives readers some idea of what the various contributors will say and why their contributions are important for understanding (...) the design argument.1 Though I will raise my own concerns at various points, I will (so far as I can) leave the philosophical and scientific heavy lifting to the distinguished contributors. (shrink)

The cosmological and teleological argument both start with some contingent feature of the actual world and argue that the best or only explanation of that feature is that it was produced by an intelligent and powerful supernatural being. The cosmological argument starts with a general feature, such as the existence of contingent being or the presence of motion and uses some version of the Principle of Sufficient Reason to conclude that this feature must have an explanation. The debate then focuses (...) on two points: first, whether the PSR in question is true, and second, whether the explanation must involve God or at least some God-like being. The teleological argument begins with a general feature of the cosmos judged to have value, such as the existence of intelligent life or the presence of order in the universe, and argues, usually inductively but sometimes deductively, that this feature is to be explained by the agency of a powerful supernatural being. Here, the debate tends to focus on whether there are alternate naturalistic explanations, such as Darwinian evolution. (shrink)

This paper is a review of the cosmological argument that Tim O'Connor defends in "Theism and Ultimate Explanation".

This paper is a reply to Jonah Schupbach's critique of a previous paper of mine on Paley's argument for design. (Bibliographical details for earlier publications are available in the paper.).

The history of design arguments stretches back to before Aquinas, who claimed that things which lack intelligence nevertheless act for an end to achieve the best result. Although science has advanced to discredit this claim, it remains true that many biological systems display remarkable adaptations of means to ends. Versions of design arguments have persisted over the centuries and have culminated in theories that propose an intelligent designer of the universe. This volume is the only comprehensive survey of 2,000 years (...) of debate, drawing on both historical and modern literature to identify, clarify and assess critically the many forms of design argument for the existence of God. It provides a neutral, informative account of the topic from antiquity to Darwin, and includes concise primers on probability and cosmology. It will be of great value to upper-level undergraduates and graduates in philosophy of religion, theology, and philosophy of science. (shrink)

INTRODUCTION Of the works by Franz Brentano (-) which have appeared in English thus far, perhaps none is better suited to convey a clear idea of the spirit ...

Äußerliche Argumente für die Behauptung, daß es gar keiner Beweise für das Dasein Gottes bedürfe . . . Leichtigkeit, mit der die Kinder den Glauben an Gott annehmen, und Übereinstimmung aller Völker in ihm deuten darauf, daß er priori ...

[from the publisher's website] Questions about the existence and attributes of God form the subject matter of natural theology, which seeks to gain knowledge of the divine by relying on reason and experience of the world. Arguments in natural theology rely largely on intuitions and inferences that seem natural to us, occurring spontaneously—at the sight of a beautiful landscape, perhaps, or in wonderment at the complexity of the cosmos—even to a nonphilosopher. In this book, Helen De Cruz and Johan De (...) Smedt examine the cognitive origins of arguments in natural theology. They find that although natural theological arguments can be very sophisticated, they are rooted in everyday intuitions about purpose, causation, agency, and morality. Using evidence and theories from disciplines including the cognitive science of religion, evolutionary ethics, evolutionary aesthetics, and the cognitive science of testimony, they show that these intuitions emerge early in development and are a stable part of human cognition. -/- De Cruz and De Smedt analyze the cognitive underpinnings of five well-known arguments for the existence of God: the argument from design, the cosmological argument, the moral argument, the argument from beauty, and the argument from miracles. Finally, they consider whether the cognitive origins of these natural theological arguments should affect their rationality. (shrink)

Natural theology is the branch of theology and philosophy that attempts to gain knowledge of God through non-revealed sources. In a narrower sense, natural theology is the discipline that presents rational arguments for the existence of God. Given that these arguments rarely directly persuade those who are not convinced by their conclusions, why do they enjoy an enduring appeal? This article examines two reasons for the continuing popularity of natural theological arguments: (i) they appeal to intuitions that humans robustly hold (...) and that emerge early in cognitive development; (ii) they serve an argumentative function by presenting particular religious views as live options. I conclude with observations on the role of natural theology in contemporary analytic philosophy of religion. (shrink)

In this paper, I propose that, in addition to the multiverse hypothesis, which is commonly taken to be an alternative explanation for fine-tuning, other than the design hypothesis, the simulation hypothesis is another explanation for fine-tuning. I then argue that the simulation hypothesis undercuts the alleged evidential connection between ‘designer’ and ‘supernatural designer of immense power and knowledge’ in much the same way that the multiverse hypothesis undercuts the alleged evidential connection between ‘fine-tuning’ and ‘fine-tuner’ (or ‘designer’). If this is (...) correct, then the fine-tuning argument is a weak argument for the existence of God. (shrink)

My paper moves from Kant's taxonomy for the arguments for the existence of God. After providing a brief survey of Kant's account, I claim that contemporary arguments from design fit Kant's characterization of the physico-theological argument. Then, in the second section, I deal with the logical frame of the argument from design. In the third section I introduce Berkeley's divine language argument (DLA), in order to demonstrate that DLA is an argument from design. Consequently, in the fourth section, I give (...) a refutation of Hooker's and Kline's reading of DLA. Finally, in the last section, I take Berkeley's DLA as a paradigmatic case of the argument from design, showing a fundamental difficulty the argument endorses. (shrink)

I distinguish between the argument to the existence of God from the operation of laws of nature and the argument from the laws being of such a kind as (together with the boundary conditions of the universe) to lead to the evolution of humans. There could not be a ’scientific’ explanation of these data, but there could be a ’personal’ explanation that they were caused by a person in virtue of his powers and purposes. The simplest and so most probably (...) true explanation is that they were brought about by God. (shrink)

This paper is an evaluation of C. S. Peirce’s late essay “A Neglected Argument for the Reality of God” (1908), based on the two logical values that he calls “productiveness” and “security.” After reviewing the unique logical form of “abduction” and noting that it is a formal fallacy—and so enjoys less “security” than deduction or induction—I turn to the extraordinary case of abduction that is found in “A Neglected Argument.” I argue that the productiveness of the Neglected Argument is found (...) in its ability to instigate practical results. The security of the Neglected Argument, on the other hand, is rooted in an activity Peirce calls “musement,” a kind of rational intuition. Moreover, I suggest that Peirce’s notion of “musement,” which has remained something of a mystery in Peirce studies, arose from hisearly reading of Friedrich von Schiller’s aesthetics. (shrink)

In a recent article, Graham Oppy offers a lucid and intriguing examination of William Paley's design argument. Oppy sets two goals for his article. First, he sets out to challenge the "almost universal assumption" that Paley's argument is inductive by revealing it actually to be a deductive argument. Second, he attempts to expose Paley's argument as manifestly poor when interpreted in this way. I will argue that Oppy is unsuccessful in accomplishing his first goal, leaving his second goal quite irrelevant. (...) Contrary to Oppy's interpretation, Paley's argument is best interpreted as an inference to the best explanation. (shrink)

The argument from design stands as one of the most intuitively compelling arguments for the existence of a divine Creator. Yet, for many scientists and philosophers, Hume's critique and Darwin's theory of natural selection have definitely undermined the idea that we can draw any analogy from design in artifacts to design in nature. Here, we examine empirical studies from developmental and experimental psychology to investigate the cognitive basis of the design argument. From this it becomes clear that humans spontaneously discern (...) purpose in nature. When constructed theologically and philosophically correctly, the design argument is not presented as conclusive evidence for God's existence but rather as an abductive, probabilistic argument. We examine the cognitive basis of probabilistic judgments in relationship to natural theology. Placing emphasis on how people assess improbable events, we clarify the intuitive appeal of Paley's watch analogy. We conclude that the reason why some scientists find the design argument compelling and others do not lies not in any intrinsic differences in assessing design in nature but rather in the prior probability they place on complexity being produced by chance events or by a Creator. This difference provides atheists and theists with a rational basis for disagreement. (shrink)

Gives two pared-down versions of the argument from design, which may prove more persuasive as to a Creator, discusses briefly the mathematics underpinning disbelief and nonbelief and its misuse and some proper uses, moves to why the full argument is needed anyway, viz., to demonstrate Providence, offers a theory as to how miracles (open and hidden) occur, viz. the replacement of any particular mathematics underlying a natural law (save logic) by its most appropriate nonstandard variant. -/- Note: This is an (...) extended abstract; there are no present plans to complete it. (shrink)

Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the final cause of heaven, which by moving strives to imitate the divine rest. Aquinas seems to agree with him. However his interpretation is original and philosophically more satisfactory: God is the efficient cause of the world, not only as creator, but also as it´s ruler. In this way God is also the final cause.

Quantum field theory is generally accepted by the modern scientific community as the most accurate paradigm for understanding the mystery of reality. This theory revolutionizes what we know as ’matter’ and how material things are connected. But is also confirms an ancient philosophical and ethical truth: the unfathomable mystery of being. Quantum field theory demonstrates that beings be in such a manner that their composite reality evades human cognition. Quantum field theory forces a rethinking of what we mean by ’world’, (...) ’beings’, ’existence’, and ’God’, and our assumptions about order, God, responsibility and systems of ethics. (shrink)

William Paley’s teleological argument for the existence of God is no longer convincing, because we can explain apparent design using entirely natural, observable mechanisms. While his argument does not provide compelling evidence of God’s existence, it gives us insight into why we want to believe in God.

In this paper I wish to examine the nature and role of "the phenomena of God" in Leinbiz's mature thought. In the first part of the paper, I discuss the nature of the universal harmony and argue that they are the perceptiual states of finite substances and the relations among them that constitute God's phenomena. In the second part of the paper, I attempt to specify the theoretical role that God's phenomena play in Leibniz's phenomenalism. This leads finally to a (...) discussion of Leibniz's teleological reasoning in the investigation of nature and of how that justification undercuts the argument for God's existence from the pre-established harmony. (shrink)

The existence of natural laws, whether deterministic or indeterministic, and whether exceptionless or ceteris paribus, seems puzzling because it implies that mindless bits of matter behave in a consistent and co-ordinated way. I explain this puzzle by showing that a number of attempted solutions fail. The puzzle could be resolved if it were assumed that natural laws are a manifestation of God’s activity. This argument from natural law to God’s existence differs from its traditional counterparts in that, whereas the latter (...) seek to explain the fact of natural laws, the former seeks to explain their possibility. The customary objections to the traditional arguments cannot be successfully adapted to counter this new argument, with one exception which has only limited effect. I rebut four claims that the theistic solution to the puzzle about natural laws is paradoxical, though I concede that one of these claims has merit. I consider four objections to the new argument but find three of them more or less unsatisfactory. The fourth, if successful, would undermine our claims to know the truth about the world. (shrink)

Review of Neil Manson's excellent anthology on arguments for design.

The aim of my paper is to highlight that for Peirce the reality of God makes sense of the whole scientific enterprise. The belief in God is a natural product of abduction, of the "rational instinct" or educated guess of the scientist or the layman, and also the abduction of God may be understood as a "proof" of pragmatism. Moreover, I want to suggest that for Peirce scientific activity is a genuine religious enterprise, perhaps even the religious activity par excellence, (...) and that to divorce religion from science is antithetical to both the scientific spirit and the real Peirce. Understanding the real Peirce requires to deal with his religious concerns, which are increasingly recognized as being perhaps as philosophically important as his scientific concerns. Since a key notion in this project is the idea of "il lume naturale" that Peirce borrowed from Galileo, I want also to pay attention to that expression which during years I have been following through Peirce's papers and books. -/- In order to try to explain some of this, my paper is arranged into four brief sections after this already long introduction: 1) God and scientific inquiry; 2) The belief in God as a product of abduction; 3) Galileo and Peirce: Il lume naturale; and by way of conclusion 4) Some remarks on the religious framework of Peirce's approach. (shrink)

Alvin Plantinga argues by counterexample that no naturalistic account of functions is possible--God is then the only source for natural functions. This paper replies to Plantinga's examples and arguments. Plantinga misunderstands naturalistic accounts. Plantinga's mistakes flow from his assimilation of functional notions in general to functions from intentional design in particular.

This paper analyzes Berkeley's arguments for the existence of God in the Principles of Human Knowledge, Three Dialogues, and Alciphron. Where most scholarship has interpreted Berkeley as offering three quite distinct attempted proofs of God's existence, I argue that these are all variations on the strategy of inference to the best explanation. I also consider how this reading of Berkeley connects his conception of God to his views about causation and explanation.