Does Idaho exist? Does McDonald’s sell French Fries?

August 19, 2009

Fun discourse on the nature of what we know, and how we know it, at Alaska blog What do I know?

Steve makes his point with solid commentary on the birthers, gay marriage, and health care reform debates.

Why don’t other philosophers — Beckwith, Monton and Dembski come to mind — adopt similarly rational views?

As one born in Idaho, I love the title.  No, you can’t see my birth certificate.  You don’t think Idaho exists?  Where, then, do the McDonald’s French Fries come from?

Tip of the old scrub brush to Dr. Bumsted.

Share this story; who can prove Idaho exists?

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On the immorality of Darwin, Hubble and others

June 16, 2009

Thought of the day, stumbled into at John Wilkins’s site, Evolving Thoughts, “The Demon Spencer”:

Surely that's an avatar, and not really John Wilkins!  It looks like Snowflake.

Surely that’s an avatar, and not really John Wilkins! It looks like Snowflake.

RBH // June 16, 2009 at 7:56 am |

I wait in vain for a condemnation of Newton’s laws of motion, since they account for so many deaths in virtue of their description of how bullets, speeding automobiles, and the like generate so much energy of impact. F=MA must be immoral.

Where are Richard Weikart, Francis Beckwith and Douglas Groothuis when they could be useful?

Why is it Darwin gets all the flack from fundamentalists, when it was Newton who pushed the angels out of the heavens, Hubble who peeked into the universe’s running without gods?

Wilkins’s post is also useful for his scalpel-like arguments disembowling the claim that Darwin led to Hitler, in comments.

 


Quote of the moment: Santayana on science, “timid reappearance in modern times”

November 22, 2008

At its second birth science took a very different form. It left cosmic theories to pantheistic enthusiasts like Giordano Bruno, while in sober laborious circles it confined itself to specific discoveries — the earth’s roundness and motion about the sun, the laws of mechanics, the development and application of algebra, the invention of the calculus, and a hundred other steps forward in various disciplines. It was a patient siege laid to the truth, which was approached blindly and without a general, as by an army of ants; it was not stormed imaginatively as by the ancient Ionians, who had reached at once the notion of nature’s dynamic unity, but had neglected to take possession in detail of the intervening tracts, whence resources might be drawn in order to maintain the main position.

Nevertheless, as discoveries accumulated, they fell insensibly into a system, and philosophers like Descartes and Newton arrived at a general physics. This physics, however, was not yet meant to cover the whole existent world, or to be the genetic account of all things in their system. Descartes excluded from his physics the whole mental and moral world, which became, so far as his science went, an inexplicable addendum. Similarly Newton’s mechanical principles, broad as they were, were conceived by him merely as a parenthesis in theology. Not until the nineteenth century were the observations that had been accumulated given their full value or in fact understood; for Spinoza’s system, though naturalistic in spirit, was still dialectical in form, and had no influence on science and for a long time little even on speculation.

Indeed the conception of a natural order, like the Greek cosmos, which shall include all existences–gods no less than men, if gods actually exist–is one not yet current, although it is implied in every scientific explanation and is favoured by two powerful contemporary movements which, coming from different quarters, are leading men’s minds back to the same ancient and obvious naturalism. One of these movements is the philosophy of evolution, to which Darwin gave such an irresistible impetus. The other is theology itself, where it has been emancipated from authority and has set to work to square men’s conscience with history and experience. This theology has generally passed into speculative idealism, which under another name recognises the universal empire of law and conceives man’s life as an incident in a prodigious natural process, by which his mind and his interests are produced and devoured. This “idealism” is in truth a system of immaterial physics, like that of Pythagoras or Heraclitus. While it works with fantastic and shifting categories, which no plain naturalist would care to use, it has nothing to apply those categories to except what the naturalist or historian may already have discovered and expressed in the categories of common prose. German idealism is a translation of physical evolution into mythical language, which presents the facts now in the guise of a dialectical progression, now in that of a romantic drama. In either case the facts are the same, and just those which positive knowledge has come upon. Thus many who are not brought to naturalism by science are brought to it, quite unwillingly and unawares, by their religious speculations.

George Santayana, Life of Reason; or, The Phases of Human Progress, Vol. 1, Reason in Common Sense; Chapter 1, “Types and Aims of Science.” Dover Publications, New York, 1980; from Charles Scribner & Sons 1905 edition.  This section carries a sidebar with the notation, “Its timid reappearance in modern times.”

(Text provided by the Gutenberg Project, here.)

Santayana on the cover of Time Magazine, 1936.  Copyright by Time, Inc.

Santayana on the cover of Time Magazine, 1936. Copyright by Time, Inc.

Which philosophers have made the cover of Time since Santayana?


Think about this: It’s World Philosophy Day

November 20, 2008

David Bain has the five baddest philosophy questions, with a couple of attempted answers, at the BBC’s site.  Bain is a lecturer in philosophy at the University of Glasgow.

How hard does one have to think to get a full professorship at Glasgow?  Ponder that.


The role of theism in science: A short answer for why intelligent design is not science, and why philosophy shouldn’t be taught in high school chemistry classes

August 12, 2008

This will be a short post, and so will confuse the long-winded but short-thought intelligent design advocates, especially those who claim to be philosophers, and especially those who claim to be philosophers of science who can see a role for intelligent design.

A short visit to Telic Thoughts last week produced a revelation that they have a new philosopher who wants to argue that intelligent design “philosophically” could be science, if. I answered that argument at some length, in lay terms, here: “Intelligent Design, a pig that does not fly.”

Dr. Francis Beckwith, at Baylor, appears to have dropped his campaign to teach philosophy in science classes since he rediscovered that God visits the Pope, and since he moved on to more serious philosophical pursuits and away from his practice of confusing people about the law of separation of church and state in America (especially confusing the Texas State Board of Education).  We hope Beckwith sticks with philosophy and stays out of Texas textbooks.

So there was a vacancy in the phalanx of defenders of intelligent design, in the slot reserved for company store philosohers. Dr. Brad Monton volunteered for the job.  Monton has a blog, here. Monton philosophizes at the University of Colorado.

What should be the role of theism in science?  Exactly this:  Theism should encourage scientists to be diligent, to be honest, to ask tough questions, and be kind.  Theism should encourage scientists to be wise stewards of their lab resources and time, and to share the fruits of their work with humanity, for the benefit of all creation (no, not “creationism”).

That’s it.  Honest and thorough, not mean.  Work quickly and true.

If scientists stick to the noble purposes of their work, using these noble methods, we will see a quick death to creationism and intelligent design, which clamor and riot to be included in the science texts though they have not a lick of evidence to support them that is honest, true and nobly gained.

Philosophical debates do not belong in high school science classes, nor middle school or elementary school science classes.  The fun of science, the honest ethics of science, the value of science, and the stuff of science are appropriate topics for those science classes.  Especially school kids should not be encouraged to offer unevidenced, petulent denials of the facts as we know them.  That will only encourage them to become larcenists, disturbed individuals, and Republican state legislators.  Heaven knows we don’t need those.

Wes Elsberry agrees at his blog, The Austringer, but with more felicity:

The issue is not whether science could make progress in spite of re-adoption of 17th century theistic science, but whether theistic science could provide any benefit to the methods of science today. Monton, Plantinga, and the neo-Luddites have not convincingly made that case. Mostly, they haven’t even badly made that case. They seem to assume that science would be better off reverting to 17th century theistic science and become perplexed when scientists disagree with them. We had that debate, we call it “the 19th century”. Nobody has shown that the mostly-theistic body of scientists who decided to eschew supernatural conjectures as part of science were wrong to do so. Mostly, I think, because they were right to do so, and their reasoning still applies today.

Monton seeks a publisher.  I wish he’d seek a course in botany, another in zoology, another in genetics, and one in evolution.  He might find something worth publishing, then.

Philosophically, anything fits in science, if there is evidence to support it, and especially if there is theory that supports it and offers solid explanations that can be relied upon. But we don’t teach philosophy to kids.  We teach the kids the evidence.  Philosophically, any voodoo science could be considered science, if there were evidence to support it.  Philosophically, the FAA should regulate flying pigs that pose a threat to commercial and general aviation.  Pragmatically, however, pigs don’t fly.  In regulation of our air space, and in our science classes, we rely on theory backed by hard evidence.  I wish theists would all agree on that point, and shut up about intelligent design until some institute of discovery actually provides research results that provide evidence that ID is science, rather than philosophy.

See?  I said it would be short.


Taxis to the past, and the future

May 30, 2008

Bill Howdle lives, for a while longer anyway, in Manitoba. He’s got heart disease and a brain tumor, which explain the name of his blog, Dying man’s daily journal.

He used to drive a taxi. One woman was grateful he did.

That story is well worth the time to read it. Click on the link. After all, each of us is dying. We might learn something.