I'm in a debate with this guy in a forum about 'god'. He comes up with the monumentally stupid line "Well, you can't prove that God can't exist."
I call bullshit on this and act like a bit of jackass putting him down( I probably shouldn't have, but its annoying having to repeat yourself). I do point out you can't prove something doesn't exist. I also point out the onus is on the person making fantastic beliefs to prove them.
He comes back at me with this:
I really can't follow what the hell he is talking about. I do get bits here and there, but it seems like a lot of dressed up gibberish to me. All I can interpret is that he seems to be saying is that science can't prove god doesn't exist therefore there must be some possibility, or that god is 'beyond' science. Which seems like a load of bullshit to me.Hamster-on-a-wheel wrote:Very well. I will address your stupid objection (since we are freely throwing around invective here.
The fact of science, with all its evidence, does not negate the explanatory possibility of a deist God since this kind of God could have initiated the causal process to begin with. Indeed, we can keep deferring God as a possible explanation as long as we like by simply placing him as an explanation for whatever cannot, as yet, be explained. God - as an explanatory agent - is very difficult to negate whatever the scientific data may say.
You say that we might as well posit, say, 'the tooth fairy' or 'a magic slug' or whatever instead of 'God.' This reductio argument sounds fine, but actually it is not as great as it seems. Why?
[1] Because I am being even more conservative than you are. I am not, here, talking about the Judeo-Christian God, but a deist God - i.e. that being that has one quality only: the intentional power to initiate the genesis of the universe. He observes but does not, as it were, intervene. He is stripped of all other qualities. So to say 'we might as well say it is the tooth fairy' is to say too much. I am talking here only of the possibility of a being that has supreme power over the genesis of reality. This leads me to my second and main response.
[2] There is a second reason why I dislike this reductio. It is grounded in the belief that there is an arbitrary distinction being made between 'God' and the posited option, say 'the tooth fairy.' But it is not arbitrary for an obvious reason: as far as explanatory principles go, the idea of 'God' does a better job than the 'tooth fairy.' Why is this? Because God is said to be supremely powerful while the tooth fairy is not (from what we know about the tooth fairy anyway). Now you might reply in this fashion: you might say that we can simply arbitrarily add the quality 'supremely powerful' to the idea of the tooth fairy. Very good - but now we have a problem: either the competing option 'God' is more or less powerful than the tooth fairy (MkII). You may then say that, under your arbitrary model, the tooth fairy is more powerful. But then the tooth fairy (MkII) collapses into the idea of God - because God is precisely that being that is the most powerful.
So I do not believe this line of reasoning will work.
I am not, by the way, saying that the atheist must provide evidence disproving this explanatory option - that is plainly absurd. The burden of proof is not on the atheist here. My point is that science will not do ALL the work for the atheist. If you want to show that the very concept of God as an explanatory agent makes no sense, you will need to appeal to something other than science. Here I think logic will do the job - but not the logic just cited.
Why I bother replying in the face of such belittlement I'll never know. Masochism I guess.
Any comments on formulating a reply?