Skip to main content


Description: A day with some of the world’s leading scientific researchers into faith, many from Oxford University.

£10 or £5 students.

We’ll be looking at hearing voices, possession, etc. What goes on the brain of someone hearing voices? Come and see the MRI scans. Is religious belief hard-wired into us? Yes, says one speaker, and provides the empirical evidence.

One of our scientists was recently featured in NEW SCIENTIST magazine. A unique opportunity to hear and question those working at the cutting edge of this growing field of scientific research.

Organized by Stephen Law, CFI UK Provost.

Location: Conway Hall, 25 Red Lion Square, London WC1R 4RL (close to Holborn tube).

To book, send a cheque payable to “Centre for Inquiry London” to: Executive Director Suresh Lalvani, Centre for Inquiry London, at the above address (Include names of all those coming). Alternatively use the “Support CFI UK” button at and follow the instructions (credit and debit cards). £10 or £5 students.

Start Time: 10:30 (for 11am). End Time: 16:00


It kills me that all these great events are half a world away. Am I wrong to assume that London is the world center for secular humanismj and skepticism?
Stephen Law said…
I have no idea, to be honest. Isn't there stuff like this going on in US?
The Center for Inquiry is based in Amherst, New York and they are fairly active. However, I live in a red neck bible thumping hick town in southwestern Ontario. Let's just say that I would not have been strolling through the House of Commons in Ottawa last week with my local Member of Parliament if he had any idea about my skeptic/atheist leanings.

My 5 hour drive to see Richard Dawkins last week in East Lansing, MI was well worth the trip. It was a much more mundane affair than his lively appearance at the University of Oklahoma. Check that out on youtube if you get the chance.

Thanks for keeping your site updated. It's great.

Popular posts from this blog


(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

Plantinga's Evolutionary Argument Against Naturalism refuted

Here's my central criticism of Plantinga's Evolutionary Argument Against Naturalism (EAAN). It's novel and was published in Analysis last year. Here's the gist. Plantinga argues that if naturalism and evolution are true, then semantic epiphenomenalism is very probably true - that's to say, the content of our beliefs does not causally impinge on our behaviour. And if semantic properties such as having such-and-such content or being true cannot causally impinge on behaviour, then they cannot be selected for by unguided evolution. Plantinga's argument requires, crucially, that there be no conceptual links between belief content and behaviour of a sort that it's actually very plausible to suppose exist (note that to suppose there are such conceptual links is not necessarily to suppose that content can be exhaustively captured in terms of behaviour or functional role, etc. in the way logical behaviourists or functionalists suppose). It turns o

Why do atheists think Christians believe unreasonably, if they don't?

How reasonable is it for the religious to believe the central tenets of their respective religions? According to many atheists: not very. Many atheists suppose it is in each case unreasonable for Christians, Jews, Muslims, Hindus, Bahá’ís, Quakers, Mormons, Scientologists, and so on to believe what they do. The religious person usually takes a different view of at least their own religious belief. They suppose science and reason do not significantly undermine, and may indeed support, the core tenets of their own faith. The same is true of non-religious theists. They consider their brand of theism is reasonably, or at least not unreasonably, held even if no particular religion is. Indeed, many theists consider atheism unreasonable. Even when participants in discussions between atheists on the one hand and defenders of some variety of religious or theistic belief on the other include intelligent, philosophically sophisticated and well-informed people striving to think carefully and objec