Saturday, October 22, 2016

C. S. Lewis on truncated thought

From Chapter 6, Answers to Misgivings, in C. S. Lewis's Miracles: A Preliminary Study, pp. 41-42.
All these instances show that the fact which is in one respect the most obvious and primary fact, and through which alone you have access to all the other facts, maybe precisely the one that is most easily forgotten—forgotten not because it is some remote or abstruse but because it is so near and so obvious. And that is exactly how the Supernatural has been forgotten. The Naturalists have been engaged in thinking about Nature. They have not attended to the fact that they were thinking. The moment one attends to this it is obvious that one’s thinking cannot be a merely natural event, and that therefore something other than nature exists. The Supernatural is not remote and abstruse: it is a matter of daily and hourly experience, as intimate as breathing. Denial of it depends on a certain absent-mindedness. But this absent-mindedness is in no way surprising. You do not need—indeed you do not wish—to be always thinking about windows when you are looking at gardens or always thinking about eyes when you are reading. In the same way the proper procedure for all limited and particular inquiries is to ignore the fact of your own thinking, and concentrate on the object. It is only when you stand back from particular inquiries and try to form a complete philosophy that you must take it into account. For a complete philosophy must get in all the facts. In it you turn away from specialised or truncated thought to total thought: and one of the fact total thought must think about is Thinking itself. There is a tendency in the study of Nature to make us forget the most obvious fact of all. And since the Sixteenth Century, when Science was born, the minds of men have been increasingly turned outward to know Nature and to master her. They have been increasingly engaged on those specialized inquiries in which truncated thought is the correct method. It is therefore not in the least astonishing that they should have forgotten the evidence for the Supernatural. The deeply ingrained habit of truncated thought—what we call the “scientific” habit of mind—was indeed certain to lead to Naturalism, unless this tendency were continually corrected from some other source. But no other source was at hand, for during the same period men of science were becoming metaphysically and theologically uneducated.

A skewed perspective

There is a widespread myth about religion and war. The biggest sources of war throughout the  20th Century were the nationalist ideologies of Germany and Japan, and the completely atheistic ideology of the Soviet bloc. Mao, Stalin, and Pol Pot have more blood on their hands than a thousand Torquemadas.

If you think God isn't the answer, then  there is nothing stopping you from concluding that something else is the answer, and that answer (whatever it is) is something you DO want to kill or die for. If you think God IS the answer, then you may conclude, as many have, that force is a lousy way to promote that answer, because religious commitment by definition needs to be voluntary, and cannot be forced. But you can also become a Grand Inquisitor or a terrorist. If you are a secularist, you can believe that goals of humanity must be achieved by violent revolution, or you can trust democratic social institutions to achieve those goals peacefully.

The rise of Islamic terror has skewed our historical perspective quite a bit, as I see it.

I share something in common with militant atheists

Namely, unlike people who are indifferent to the matter, I think questions of religion are important.

Only one third of people without religious affiliation self-identify as atheists or agnostics. Though that percentage is growing.

Saturday, October 15, 2016

Good without God?

 Where does the objectively valid moral standard come from for being moral except from religion, or at least metaphysics (something like the Form of the Good).  If on the other hand it is subjective whether something is right or wrong, then all we mean by being moral is that we like what they do. If that is all you mean, then, sure, there are plenty of nonreligious people who meet that standard. But is that interesting?

Wednesday, October 12, 2016

More on gay celibacy

By gay I mean a person who is same sex attracted. There are Christians who consider same sex attraction to be an inescapable fact about themselves, and not a sin in itself. However, in obedience to Christ, they maintain that they are obligated as a matter of obedience to Christ to live celibate lives. 

It is possible to hold that homosexual acts are sinful, and something to be ashamed of, but homosexual orientation is not. 

I am very sympathetic to the orientation/act distinction. One of the things that has fueled the gay rights movement has been the perceived failure of Exodus International. Biblical injunctions seem exclusively directed toward homosexual acts, not homosexual orientation. But charges of prejudice make sense only if what one is accused of prejudice against is something about which one has no choice. We can choose our actions, even if we can't choose our orientation. 

See Wesley Hill's discussion here. 

Tuesday, October 11, 2016

Proud to be gay, celibate for Jesus

If something is an unchangeable fact about someone, then one should not be prejudiced against them on that account. If gay means same sex attracted, then I think there are cases of persons who are gay, and they can't change that. Christianity may require that they be celibate, but there is no just prejudice against them based on who they are attracted to. I realize "phobia" is probably an inapt term. 

A group of Christian gays might apply to march in a Gay Pride parade with the intent to carry a sign that says "Proud to be Gay, Celibate for Jesus." Now the parade organizers would probably deny the application, but that would be religious prejudice. But if I am right in thinking that these people can't, as it were, "pray the gay away," then to treat them poorly because they are same sex attracted would be anti-homosexual prejudice.

Sunday, October 09, 2016

Where have you gone, William F. Buckley, a nation turns its lonely eyes to you

I've often wondered what Bill Buckley would have said about the Trump campaign. Actually, Trump considered it in 2000, and Buckley said this. 

Saturday, October 08, 2016

Is this homophobia?

The equal treatment of persons is, for the most part, supported by religion, but traditional Christians tend to accept moral restrictions on sexual activity, and it might be that if you are gay in orientation, Christianity requires you morally to be celibate. It also require you to be celibate if you can't find a marriage partner, even if you are heterosexual.

Christians might say this: whether you are gay or straight does not mean God is against you. It just means if you are gay, you can't have a moral sex life. But being heterosexual doesn't guarantee that you can have a moral sex life, either, so why is this a prejudice against homosexual people?

To go from opposition to homosexual activity to prejudice against homosexual persons, additional steps in the argument are needed.

Were the crusades just wars?


Do you accept the law of noncontradiction? Based on what evidence?

Is the law of noncontradiction based on evidence? What possible evidence is there for it or against if? If you accept the law, and it is not based on evidence, does that mean that you accept something without evidence?