Stephen Law

  (apologies for mixed metaphors) This is a chapter from my book Believing Bullshit:How Not To get Sucked Into An Intellectual Black Hole. It may be of use to anyone teaching religious language at A Level (RS or Philosophy). Moving the goalposts The expression “moving the goalposts” refers to a certain disreputable strategy in an argument. Suppose I claim Fred has never been to Brazil. It’s pointed out to me that Fred went to Brazil on his honeymoon. My claim has been shown to be false, but rather than admit this I just switch claims: “Well, he’s never been to Brazil on business .” I have just moved the goalposts. The analogy is with football. It looks like someone’s going to score a goal, but suddenly, at the last moment, the goalposts are moved and the ball misses the target. We’re all familiar with this sort of strategy. I focus here on a certain kind of example. It involves shifting ones meaning . I call it Moving The Semantic Goalposts . Moving The ...

Armstrong’s latest book offers a defence of religious belief against recent attacks by those she terms “the new atheists” – Richard Dawkins, Sam Harris, Daniel Dennett, et al. These critics, she maintains, have fundamentally misunderstood what religion is, and what “God” means. “God”, says Armstrong, is “a symbol of indescribable transcendence”, “pointing beyond itself to an ineffable reality” (307). This reality should not be thought of as a thing or person. We must not anthropomorphize God or make of him and idol, in the way the religious fundamentalists and literalists do. They too have misunderstood the meaning of the term. Rather, says Armstrong, “God” is a symbol pointing us in the direction of something essentially unknowable, and certainly unknowable in a rational, intellectual way. Armstrong is an apophaticist, insisting that “the ultimate cannot be adequately expressed in any theoretical system, however august, because it lies beyond the reach of words and concepts”. This, ...

REVISED VERSION - in lght of your helpful comments, thanks. Some theists will be unmoved by the kinds of argument discussed in this and the previous chapter. They may say something like this: “The god that you don’t believe in, I don’t believe in either! You are working with an outdated and unsophisticated conception of God. My understanding of God is different. When you say, “There is no such thing as God” I agree with you! For God is not a thing or entity that can be said to exist or not exist. Nor can God be categorized as belonging to this kind of thing or that kind of thing. I define God as something wholly other, something ineffable, unknowable, beyond our understanding. I cannot say what God is, only what he is not.” The view that God is unknowable is sometimes termed apophaticism. The apophatic view has its attractions, perhaps the most obvious being that, if you never actually make any positive claim about God, you can never be contradicted or proved wrong. Indeed, at first si...

[Bit of draft book for comment.] Some theists will be unmoved by the kinds of argument discussed in this and the previous chapter. They may say something like this: “The god that you don’t believe in, I don’t believe in either! You are working with a very outdated and unsophisticated conception of god. My understanding of God is very different. When you say, “There is no such thing as God” I agree! God is not a thing or entity that can be said to exist. Nor can God be categorized as belonging to this kind of thing or that kind of thing. I define God as something wholly other, something necessarily unknowable, beyond our understanding. I cannot say what God is, only what he is not.” The view that God is necessarily unknowable is sometimes termed apophaticism. The apophatic view has its attractions, perhaps the most obvious being that, if you never actually make any positive claim about God, you can never be contradicted or proved wrong. Indeed, at first sight, apophaticism appears to ma...