Skip to main content

“arrogant&naive2say man over­pwers nature”

Article in Scientific American about nutcase Sarah Palin and End-of-Days danger.

I don’t know how many e-mails I have received from children who are terrified that 2012 will somehow involve the end of life as we know it, all because of an unfounded fringe religious prophecy that has received mass-market exposure with the release of a recent Hollywood movie. I have tried to reassure those children (and not a few adults) that this date represents nothing more cosmically special than the year of the next presidential election.

Having said that, however, I just realized there might be a genuine connection between 2012 and an end-of-days menace!

On the conclusion of the less than stellar Copenhagen Conference on Climate Change in December, ex-governor and former vice presidential candidate Sarah Palin, who many think may make a White House run herself in 2012, twittered the world with the following:

“arrogant&naive2say man over­pwers nature”

Although the Copenhagen conference could have been criticized on many fronts, it is hard to imagine that Palin’s remarkable statement represents anything other than a misplaced religious end-of-days argument of the type that asserts confidence in human dominion over the earth—and that God will ensure the planet remains fine in the face of human progress, until God decides to end it all and the worthy ascend to heaven.


Article continues...

Comments

Paul P. Mealing said…
A related article from New Scientist from last week's issue.

It shows just what we are doing to the planet, and is even more sobering than the Scientific American article.

It's worth reading the Conclusion at the bottom.

Regards, Paul.
Anonymous said…
Sarah Palin is terrifying in that she has somehow managed to get some degree of power *hides under duvet*.

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

What is Humanism?

What is Humanism? “Humanism” is a word that has had and continues to have a number of meanings. The focus here is on kind of atheistic world-view espoused by those who organize and campaign under that banner in the UK and abroad. We should acknowledge that there remain other uses of term. In one of the loosest senses of the expression, a “Humanist” is someone whose world-view gives special importance to human concerns, values and dignity. If that is what a Humanist is, then of course most of us qualify as Humanists, including many religious theists. But the fact remains that, around the world, those who organize under the label “Humanism” tend to sign up to a narrower, atheistic view. What does Humanism, understood in this narrower way, involve? The boundaries of the concept remain somewhat vague and ambiguous. However, most of those who organize under the banner of Humanism would accept the following minimal seven-point characterization of their world-view.

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