Skip to main content

John Gray: Can Religion Tell Us More Than Science?

From BBC website...

When he recounts the story of his conversion to Catholicism in his autobiography A Sort of Life, Graham Greene writes that he went for instruction to Father Trollope, a very tall and very fat man who had once been an actor in the West End.

Trollope was a convert who became a priest and led a highly ascetic life, and Greene didn't warm to him very much, at least to begin with.

Yet the writer came to feel that in dealing with his instructor he was faced with "the challenge of an inexplicable goodness". It was this impression - rather than any of the arguments the devout Father presented to the writer for the existence of God - that eventually led to Greene's conversion.

The arguments that were patiently rehearsed by Father Trollope faded from his memory, and Greene had no interest in retrieving them. "I cannot be bothered to remember," he writes. "I accept."

It's clear that what Green accepted wasn't what he called "those unconvincing philosophical arguments". But what was it that he had accepted?

Continues..


If I get time I may go through this paragraph by paragraph, as it's fantastically instructive. However I haven't found time to respond to Randal Rauser yet...

Comments

Paul Crowley said…
"The idea that religion is a separate magisterium which cannot be proven or disproven is a Big Lie - a lie which is repeated over and over again, so that people will say it without thinking; yet which is, on critical examination, simply false. It is a wild distortion of how religion happened historically, of how all scriptures present their beliefs, of what children are told to persuade them, and of what the majority of religious people on Earth still believe. You have to admire its sheer brazenness, on a par with Oceania has always been at war with Eastasia." -- Eliezer Yudkowsky, Religion's Claim to be Non-disprovable
Paul P. Mealing said…
Science isn't actually about belief - any more than religion is about belief. If science produces theories that we can use without believing them, religion is a repository of myth.

This is a typical statement from someone who has a superficial knowledge of science. Because science reveals nature layer by layer, and history suggests that there are layers still yet to be discovered let alone understood, people can argue that science is faith-based.

It doesn't help, though, when people present speculative science, like multiverses, at the same level of surety as say, the Big Bang. A point that Mary Midgley (along with others) makes in letters to New Scientist (10 Sep.2011, p.32).

Having said all that, I don't understand how anyone can compare scientific knowledge with religious myths, especially when one contradicts the other. It's an extraordinary misrepresentation of epistemology.

In regard to his post, however (John Gray's), I do agree with his last comment:

What we believe doesn't in the end matter very much. What matters is how we live.

Regards, Paul.

Popular posts from this blog

EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS

(Published in Faith and Philosophy 2011. Volume 28, Issue 2, April 2011. Stephen Law. Pages 129-151) EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS Stephen Law Abstract The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testament documents alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima facie plausible principle concerning how evidence should be assessed – a principle I call the contamination principle – entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of indepen...

The Evil God Challenge and the "classical" theist's response

On another blog, FideCogitActio, some theists of a "classical" stripe (that's to say, like Brian Davies, Edward Feser) are criticisng the Evil God Challenge (or I suppose, trying to show how it can be met, or sidestepped). The main post includes this: In book I, chapter 39 , Aquinas argues that “there cannot be evil in God” (in Deo non potest esse malum). Atheists like Law must face the fact that, if the words are to retain any sense, “God” simply cannot be “evil”. As my comments in the thread at Feser’s blog aimed to show, despite how much he mocks “the privation theory of evil,” Law himself cannot escape its logic: his entire argument requires that the world ought to appear less evil if it is to be taken as evidence of a good God. Even though he spurns the idea that evil is a privation of good, his account of an evil world is parasitic on a good ideal; this is no surprise, though, since all evil is parasitic on good ( SCG I, 11 ). Based on the conclusions of se...

Sye show continues

I was sent a link to this , for those interested in the never ending saga of Sye TenBruggencate and his "proof" of the existence of God. Hit "sinner ministries' proof of the existence of god" link below or on side bar for 30+ earlier posts on this topic that I wrote during an extended interchange with him last summer (check the literally many hundreds of comments attached to these posts if you really want to get into how Sye thinks and argues). Sye's amazing intial "proof" is available here . PS. For those interested, my own "presuppositional" proof, parodying Sye's proof by his principle "the impossibility of the contrary" (which turns out to be the key to Sye's proof) is: My claim: Sye's mind is addled and his thinking unreliable because he was hit on the head by a rock. Prove this is false, Sye. Try to, and I will say - "But your "proof" presupposes your mind is not addled and you can recognise a pr...