Great. What are those "rational arguments"?Veritas Aequitas wrote: ↑Thu Jun 09, 2022 7:44 amMy being a "non-a-theist" is based on rational arguments after being a theist for a very long time.Immanuel Can wrote: ↑Wed Jun 08, 2022 2:07 pm Same question: is your decision to be a Not-Theist based on evidence, or something else, like indifference, lack of exposure, or hostility to the idea?
What's your evidence that that is true?I have argued 'it is impossible for God to exists as real' because the root cause of theism is purely psychological.
"Most intense"?You need to note those with the most intense experiences of a God are those who are mental cases, has brain damage, took drugs, and the likes, plus those who are long time meditators.
You would be assuming that a person who claims to have seen angels floating above his head, after taking LSD, was an exemplar of "religious" things, and a cool-headed philosopher of religion was the least religious person. I see no reason to assume that, and ever reason to doubt the alleged "experiences" of the LSD taker.
That claim also doesn't work....they have no choice given their circumstance they have to believe in a God.
If people have no choice, then you can't blame them for believing a thing. It's not wrong for them to be Theists, then.
But the truth is that we all have a choice; in fact, if you didn't think we did, you wouldn't even be arguing...since a person who has no choice cannot change his mind, and neither can you, if that's the case.
It's not. It's actually very rare. As I say, most seem to assume that people are at least potentially interested in their belief system until that person declares himself an Atheist....which they often do, in the case of Atheists.It is so common for theists to label those who do not believe in a god as 'atheists'.
Well, you have given something that may be compelling to you, for which I say "Thanks." It's good you tried...sincerely. That being said, it's not a very good rationalization of disbelief. It looks more like a prejudicial choice to believe that "intense experience" loonies are the truly "religious," and on that assumption, to gratuitously dismiss all rational Theists and all evidentiary arguments for Theism. And that strategy is actually neither fair nor rational.The bottom line is I will always provide rational argument for my stance as the above.
However, if it works for you, I guess it works for what you want it to work for.
The point is that ALL evidence is "may be" evidence. It's what "evidence" means.Point is the difference between 'there IS" and 'there may be .."Nope, Dawkins never said, there IS evidence for God but rather 'there MAY be evidence for God'You still don't know what "evidence" means.
But I already pointed that out, so I won't do so again here. Still, you should find out.
If you don't mean "evidence," then what you mean is "conclusive proof"; but empirical science has no such ironclad certainties, but deals entirely in inductive claims, meaning "claims based on good or sufficient evidence, not absolute certainty," or "probabilistic arguments."
This is the point. We agree, so far...any scientific fact can be discarded upon new evidences and many scientific facts has been discarded since science emerged. As such there is a degree to tentativeness to any scientific fact
But to call that mere "polished conjecture" is a reductio-ad-absurdum, and an insult to the integrity of science. Science proceeds on high-probability hypotheses tested by method, not on wild guesses that are never tested, or are merely "polished."
This is not so.What is 'real' is evidently real
Bacteriology was not "evident" or discovered anywhere in the ancient world. This did not mean bacteria were not real. The fact is that there are many "real" things that some, or even all people, do not yet know about.
This is a very basic logical mistake, a basic fallacy. It's known as the Causal Fallacy. It assumes that if two things happen together, one must be the cause or explanation of the other. But it's often wrong, which is what makes it a fallacy.God is a psychological derivative
It might be true that "religious experience" is attended by some kind of psychological events. But these "events" are different for different "religions," and different for different persons. And in some religions, "experience " is not considered determinative of the religion at all.
So to say that "religion" is involved with "the psychological" is only to say that religion is a thing that must be "believed." But that's true of the scientific, as well; the scientist who does not "believe" in his hypothesis will never test it at all: why waste time? And the scientist who refused to "believe" his results are sufficient will never venture a conclusion at all; why embarass oneself by declaring to one's colleagues something one simply does not "believe"?
So science requires "belief." Does that imply that science is merely "psychological" or "experiential"? Of course not.
And a bad thought-process about science doesn't become a good thought-process when applied to other phenomena, like religion. So your conclusion that religion is psychological falls because of the Causal Fallacy.
It's the perfect test to see whether or not you've read it at all. In fact, it's ideal.Asking me for Quotation and page that I don't agree with is not a test.That's exactly what I'm doing.You can test me...
Quotation and page, please.
You don't have to "agree with" something to quote it. I quote Marx, Nietzsche and Freud all the time, and I think they're loons. I quote them to show their errors...which is exactly what I'm asking you to do. So let's see it.
But my conclusion from your evasiveness and lack of ability to do it is that you have not read the book.
You're better not to try to bluff somebody who knows the material.


