Tag Archive for: free will

Free Will Critics

Responding To Free Will Critics

By Evan Minton

My article “5 Arguments For The Existence Of Free Will” became very popular. Tim Stratton liked it so much that he featured it as a guest post on his blog FreeThinkingMinistires.com, Martin Glynn specifically asked me to post it to The Society Of Evangelical Arminians’ website, and Jairo Izquierdo published it as a guest post on CrossExamined.org. In the case of the latter, several comments came flooding in as pushback to the things I said in the article. This isn’t surprising given how popular CrossExamined.org is as an apologetics ministry. Instead of responding to the comments specifically and getting into long back-and-forth conversations with people, I thought it would be more edifying if I actually made a response article addressing a few of those rebuttals.

To the readers of this site, I will assume you have already read “5 Arguments For The Existence Of Free Will“, and the following content will assume that background knowledge. If you haven’t read it, go read that first. Moreover, I’ll address these rebuttals according to each specific argument that the rebuttal is aimed towards.

The Argument From True Love 

Rebuttal: You Can’t Choose Who You Fall In Love With.

Andy Ryan wrote “You can talk about ‘love freely given’ but does anyone believe they have a choice over who they love? It’s pretty much something that just happens. Many people wish they could stop loving someone they love or regain a love they’ve lost. But in vain. So I don’t get how you connect love to free will.” 

The problem with this response is that it’s equivocating “love” with “infatuation”. I’ve pointed out in other blog posts that love is not an emotion. It’s not a feeling. Love is an action or series of actions aimed at the wellbeing of the one being loved. You can choose who you love if love is an action or series of actions rather than a feeling. Obviously, you can’t control how you feel. If that were the case, I’d never feel worried, angry, or sad a single day in my entire life. When someone I love dies, I’d choose to just be giddy rather than heartbroken. While you can’t control how you feel, you can control how you act.

The idea that love is action and not an emotion is grounded in scripture. Let’s turn to one of the most famous passages on love; 1 Corinthians 13.

“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails.” – 1 Corinthians 13:4-8

This passage is a description of not just love, but perfect love. Go up and read the passage again very carefully. I want you to notice something. There isn’t much talk of warm, fuzzy feelings in this passage.

Kindness is not a feeling. Kindness is an action. If I buy you a house, it doesn’t matter how I feel about you. My action was a kindness towards you. My choice to buy you a house was just that: a choice. You can have very bitter feelings towards someone and will yourself to do something nice for them. Kindness does not have to be associated with feelings.

What about patience? Well, that might seem like an emotion, but in reality, patience itself is an action. I might be irritated that someone is taking a long time in doing something they said they were going to do for me, but I can choose to not to express my agitation. I can conceal it, and say “Take your time. There’s no hurry.”. An impatient person would say “What is taking you so long? Get on with it already!” I may be experiencing a feeling of impatience, but I can still express the action of patience. A friend and I may both be waiting on another friend to pick us up to take us to dinner, and I may say “What is taking him so long? He should have been here 20 minutes ago! This is going to screw up my whole schedule.” while my friend next to me may be experiencing the same emotion but keeps his impatient emotion to himself. So, although we’re both feeling the same emotion, I choose to express impatience while he chooses to express patience. When my future wife takes a long time in the bathroom getting ready, I may be irritated at that, but what will I express? Patience or impatience? The choice is up to me.

“It keeps no record of wrongs”. This is also a choice. You may incidentally remember wrongs done to you, but the one who loves will try to forget them. The one who loves will not purposefully keep a list so that he can keep throwing the misdeeds up in the misdeed doer’s face. I have been wronged by some of the people in my life, and while I can remember that I was wrong, I can’t remember very many of the specific wrongs (except when something triggers a memory). I’m trying not to keep a record.

“It does not dishonor others”. Is dishonoring others a feeling? Surely not.

“It does not boast” — regardless of what your emotional state is, you can choose not to brag about things.

“It is not self-seeking” — another action that’s not a feeling. You can choose to seek the good of others instead of your own good.

The only things resembling emotions in this passage would be the parts that say “It is not easily angered” and “rejoices in the truth”. Now, these are emotions. Does this contradict everything I’ve just said? I don’t think so. I don’t think love itself is an emotion, but that doesn’t mean it’s completely isolated from emotions. Love can invoke emotions. I’ve heard testimonies of Christians who have done kind things for their enemies. While initially gritting their teeth in distaste, over time, their continued choice to express love softened their hearts towards their enemies and they actually had emotional feelings towards them. One of my Bible teachers spoke of a man he worked for years ago who made his life Hell. The employer developed cancer and my Bible teacher reluctantly prayed for him over a long period of time. The more he prayed for his boss, the less hard feelings he had towards him. When he learned of his employer’s passing, he said that it actually broke his heart and he burst into tears. I have had similar experiences. Doing love can actually transform your feelings towards someone. This is why I think it’s entirely possible to learn to “love the one you’re with”. This would also explain why so many arranged marriages actually worked out in times past.[1]

In light of this, Jesus’ command in Matthew 5 to love our enemies makes a lot more sense. Jesus isn’t commanding us to have warm and fuzzy feelings towards the people who treat us horribly. Rather, he’s telling us to show them kindness, patience, to avoid dishonoring them, to not boast if you one up them, to seek their well-being. Most of Jesus’ examples of loving your enemies are *drum roll* actions: “ If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.”(verses 39-42).

In conclusion: I can’t control who I become infatuated with, but I can control which woman I show love to. I don’t have to have warm and fuzzy feelings towards someone to love them.

The Argument From Moral Accountability 

Rebuttal: Your Argument doesn’t follow because you haven’t demonstrated that The Bible is true.

In one of KR’s comments, he said: “Your conclusion doesn’t follow from your premises since you haven’t established that what the Bible teaches is actually true. Your 2nd argument suffers from the same problem.” 

My article was primarily aimed at Calvinists, who believe The Bible is divinely inspired and inerrant, and ergo true. So, I admit that I presupposed that The Bible was true in most of the arguments I used in my blog post. I wasn’t concerned with refuting atheistic determinists, but determinists who were Christians. The only argument in the blog post that would apply to both Christian and non-Christian determinists was The FreeThinking Argument. I’ve argued with KR in the comment sections of other blog posts on Cross Examined’s website, so I know that he isn’t a Christian. It isn’t surprising that he wouldn’t find the argument from moral accountability compelling since it does presuppose that The Bible is true.

The Appearance Of Free Will Problem

Rebuttal: I Feel Determined?

In the same comment, KR wrote “As for the appearance of free will, it may be the case that we have different experiences. While I certainly feel that I have a self and that this self-performs various actions and has various thoughts, it feels to me that these actions and thoughts are always a reaction to something that happened before. I don’t feel that I decide to perform an action or have a thought ‘ex nihilo'”.

I don’t like responding to arguments when I’m not 100% sure I understand. But I studied this response carefully and I think I know what he’s saying here. I suspect that KR may be misrepresenting what libertarian free will is when he says “I don’t feel that I decide to perform an action or have a thought ex nihilo.” It is a common misconception that libertarian free will asserts that our choices are “random” or “spontaneous”, like the appearance of a particle in the quantum vacuum. No one knows when and where one is going to pop up. I don’t think my choices originate “ex nihilo” either, at least if KR is using that term the way I think he’s using it. Certainly, there are previously existing factors inside and outside of myself that have an influence on my choices, but does this mean that they determine my choices? I would say no. My feeling of hunger may influence me to get up and grab something to eat, but the hunger doesn’t determine me to eat. My urge for sex may influence my decision to have intercourse with someone, but that doesn’t mean I couldn’t have refrained from having sex with that person. Libertarian Free Will (LFW) neither asserts that our choices have no good reasons or motivations behind them. I may choose to eat because I’m hungry or I may choose to refrain from eating because I’m too busy working on a blog post, or maybe I’m in the middle of a fast, or maybe I’m dieting to lose weight. LFW doesn’t assert that our choices are without purpose, just that it laid within our power to choose the opposite of what we actually chose.

Does KR have an accurate understanding of LFW? If not, that might explain why he feels he doesn’t have it. If he thinks of free will as spontaneous actions devoid of any influences or motivations, then it’s no wonder why he doesn’t think he has it. I don’t believe I have that kind of free will either!

The Free Thinking Argument

Rebuttal 1: Computers Do Calculations And They Don’t Have Free Will.

Andy Ryan wrote “You’ve not shown or demonstrated this. Why does the latter follow from the former?” Premise 3 of The Free Thinking Argument states that if libertarian free will does not exist, the rationality and knowledge does not exist. He says I haven’t demonstrated that this premise is true. Why does he think that?

The argument I put forth was a quote from Tim Stratton. Stratton said “Premise (3) is equivalent with ‘if all things are causally determined, then that includes all thoughts and beliefs.’ If our thoughts and beliefs are forced upon us, and we could not have chosen better beliefs, then we are simply left assuming that our determined beliefs are good (let alone true). Therefore, we could never rationally affirm that our beliefs are the inference to the best explanation – we can only assume it. Here is the big problem for the atheistic naturalist: it logically follows that if naturalism is true, then atheists — or anyone else for that matter — cannot possess knowledge. Knowledge is defined as ‘justified true belief.’ One can happen to have true beliefs; however, if they do not possess warrant or justification for a specific belief, their belief does not qualify as a knowledge claim. If one cannot freely infer the best explanation, then one has no justification that their belief really is the best explanation. Without justification, knowledge goes down the drain. All we are left with is question-begging assumptions.”[2]

Andy responded “Why does one have to ‘freely’ infer it? Do computers require free will to make accurate calculations? Evidently not – they seem to get by just fine! Imagine giving two computers sentience. They argue between them over a particular course of action and which option is the best. What’s wrong with describing what they have as ‘knowledge’?”

To hark back to Stratton’s explanation: knowledge is “justified true belief”. In order to have a belief that is both true and justified, one must be able to think freely. In order to think freely, one must have free will. You can’t be a free thinker without free will. In the case of computers, yes, they do mathematical calculations and they always come up with the right answer to the equation, but that’s because there were people who causally determined the computer to have an infallible calculator inside of it. The programmer just as well could have programmed the computer to come up with wrong answers, and the computer wouldn’t know the difference. Or perhaps someone hacked into the computer and infected it with a virus that causally determines it to come up with calculations. If human beings are causally determined, then how do you know that the beliefs you hold to aren’t irrational? How could you keep yourself from committing fallacies? How could you know whether or not the beliefs you were determined to hold are true? They could be true, they could have good reasons for them, but you wouldn’t be able to rationally weigh alternatives. If person 1 is causally determined to believe truth A, if person 1 was causally determined to believe lie B, he was determined to believe B.

Just as a computer will come up with the truth or a lie depending on how it’s wired, so we will come to true or false beliefs depending on how we’re wired. Can it really be said that someone possesses knowledge (i.e justified true belief) when the conclusions they came to were a mere matter of the molecules and chemistry in their brain + their environment? If the atoms in their brains bumped around differently, or if they had lived different lives in different circumstances and environments, their beliefs very well could have been different. What someone believes, on naturalism, depends on happenstance. If what someone believes depends on happenstance, how can that belief be said to be justified? It could, by happenstance, be a true belief, but it would not be a justified true belief. You would just happen to hold to the correct viewpoint.

The same problem affects theological determinism. If God causally determines everything we think, say, and do, then if we believe the correct theological doctrines or not just depends on whatever God decreed we would believe.

William Lane Craig said it well: “There is a sort of dizzying, self-defeating character to determinism. For if one comes to believe that determinism is true, one has to believe that the reason he has come to believe it is simply that he was determined to do so. One has not in fact been able to weigh the arguments pro and con and freely make up one’s mind on that basis. The difference between the person who weighs the arguments for determinism and rejects them and the person who weighs them and accepts them is wholly that one was determined by causal factors outside himself to believe and the other not to believe. When you come to realize that your decision to believe in determinism was itself determined and that even your present realization of that fact right now is likewise determined, a sort of vertigo sets in, for everything that you think, even this very thought itself, is outside your control. Determinism could be true; but it is very hard to see how it could ever be rationally affirmed since its affirmation undermines the rationality of its affirmation.”[3]

Rebuttal 2: What Is A Soul And How Does It Allow For Free Will but Physicalism Doesn’t? 

In that same comment, Andy Ryan said “What exactly is a soul and by what exact mechanism does it make libertarian free will possible where it is otherwise impossible? If one person has a soul and another person doesn’t, how does the soul lead to better or more informed decisions in the first person? If their brains are otherwise working exactly the same, I don’t see the difference.”

Andy is responding to the second premise of The Free Thinking Argument which states that if the soul does not exist, then no one has a libertarian free will. First, souls are immaterial entities that animate the physical bodies of humans and higher animals. It controls the brain and the brain controls the body. When a person dies, the soul leaves the body, leaving it lifeless. A soul isn’t something you have, it’s something you are. A body is what you have.

If people are merely physical organisms, then that means all of our thoughts, feelings, and actions are causally determined by brain chemistry, firing neurons, external environmental conditions and so on. How can free will exist if a man is nothing more than a collection of physical parts? Does a computer have free will? Does an amoeba have free will? Do thunderclouds have free will? No. All of the above react to physical cause and effect because they are purely physical things. I just took a swig of diet coke after typing that last sentence. If humans are purely physical creatures, then I don’t see how we can control what we do any more than my diet coke can control whether or not it fizzes.

Many atheists, like Francis Crick who I quoted in the article, are determinists precisely because they are physicalists. It’s their physicalism that drives them to the conclusion that we are merely organisms reacting to stimuli.  The assertion of premise 2 is that if the soul doesn’t exist, then free will doesn’t exist. I think I’ve done a pretty good job explaining that we have good reason to believe this is true. Now, how does the soul solve the problem? I’m not entirely sure what it is about a soul that gives it the ability to choose between alternatives, but I do know that it makes human beings more than mere physical objects. If I am a soul with a body, then there’s an aspect of me that transcends the natural realm, and that therefore entails that I am not necessarily subject to do whatever my environment and internal brain activity make me do. I have a mind, not just a brain. And while the brain can affect/influence the mind (e.g mental illnesses like schizophrenia), and the reverse is also true (e.g studies have shown that positive thoughts and negative thoughts can shape your brain), it is not the case that my brain makes me do anything.

Conclusion 
I don’t think any of the people in the comment section successfully refuted any of the arguments I put forth in libertarian free will.

By the way, there was a comment left by a person named John B Moore, but I didn’t address it because he didn’t get any rebuttals. All he did was essentially say “Your arguments are no good. You’re wrong”. Not a quote, but that’s the essence of his comment. He didn’t say which of the premises of which of the arguments were not true, nor did he tackle my arguments for the truth of the premises.

Notes

[1] I ‘m not advocating for arranged marriages. I’m just saying that maybe a reason so many of them actually turned out well was that the people realized “This is who I’m going to be stuck with for the rest of my life. I should make every effort to show love to him or her”.

[2] Tim Stratton, “The FreeThinking Argument In A Nutshell”, November 30th 2015, http://freethinkingministries.com/the-freethinking-argument-in-a-nutshell/

[3] William Lane Craig, from the article “Q&A: Molinism VS. Calvinism: Troubled By Calvinists”, – http://www.reasonablefaith.org/molinism-vs-calvinism 

 

Original Blog Source: http://bit.ly/2ku9IhP

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Why Is God So Hidden?

As a young atheist, I denied the existence of God for practical, experiential reasons. During my elementary school years, I found it difficult to understand why anyone would believe in God without visible evidence. I knew my parents, teachers and friends were real, because I could see them and I could see their impact on the world around me. God, however, seemed completely hidden. I often thought, “If God exists, why would He hide in this way? Why wouldn’t God just come right out and make it obvious to everyone He exists?” As I examined these questions many years later, I began to consider other factors and considerations, particularly related to the nature of “love”.

I held love and compassion in high regard, even as an unbeliever. These were values I embraced as essential to our survival as a species, and values I considered to be foundational to human “flourishing” (as many atheists commonly describe it). But love requires a certain kind of world, and if loving God does exist, it is reasonable that He would create a universe in which love is possible; a universe capable of supporting humans with the ability to love God and love one another. This kind of universe requires a number of pre-requisites, however, and these pre-requisites are best achieved when God is “hidden” in the way He often seems to be:

Love Requires Freedom
True love cannot be coerced. We love our children and we want them to love us. We cannot, however, force them to do so. When we give our kids direction and ask them to accept this direction as a reflection of their love for us, we must step away and give them the freedom to respond (or rebel) freely. If we are “ever-present”, their response will be coerced; they will behave in a particular way not because they love us, but because they know we are present (and they fear the consequence of rebellion). If God exists, it is reasonable that He would remain hidden (to some degree) to allow us the freedom to respond from a position of love, rather than fear.

Love Requires Faith
Love requires a certain amount of trust; we must trust the person who loves us has our best interest in mind, even in times of doubt. There are occasions when trust requires us to accept something as true, even though we can’t immediately see this to be the case. In essence, trust often requires “hiddenness” on the part of the “lover” if love is to be confident, powerful and transformational.

Love Requires Evidence
Love does, however, require sufficient evidence. While we may not want to coerce our children, we do need to give them sufficient reason to believe we exist, support and love them. While many non-believers may deny there is any evidence for the existence of God, the natural world has provided us with sufficient (albeit non-coercive) evidence God exists. We have the ability, however, to deny this evidence if we choose.

Love Requires Response
In the end, we do need to show our children our promises have been reliable and their love and trust in us has been well placed. Even though we may have to be “hidden” at times in their lives, at the end of the day, love requires us to make a visible response. The Christian Worldview maintains that God will respond visibly at “the end of the day”. While He may sometimes seem “hidden”, He will ultimately be evident to all of us.

If God exists, it is reasonable He would personify and fulfill the requirements of love, as described in Christian scripture:

Romans 1:20
For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they (we) are without excuse.

Hebrews 11:1
Now faith is the assurance of things hoped for, the conviction of things not seen.

God created a world reflecting His holy nature: We live in a universe where love is possible. This kind of universe can sometimes be a scary place, because it requires un-coerced human freedom. God offers us this dangerous liberty (and often remains hidden) so our love will be genuine.

J. Warner Wallace is a Cold-Case Detective, Christian Case Maker, Senior Fellow at the Colson Center for Christian Worldview, and the author of Cold-Case Christianity, Cold-Case Christianity for Kids, God’s Crime Scene, God’s Crime Scene for Kids, and Forensic Faith.

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Arguments Existence Free Will

5 Arguments for The Existence of Free Will

By Evan Minton

Free Will is a topic debated among Christians and even some non-Christians. The Christians who affirm that men have free will in the libertarian sense are Arminians, Molinists, and Open Theists. Christians who deny free will in the libertarian sense generally fall into the Calvinist camp. I have argued elsewhere that libertarian free will is the only true kind of free will that there is. Compatibilism, despite what the name suggests, doesn’t reconcile free will and determinism. Compatibilism, at most, would explain why we feel like we’re free when we make our actions even though we’re determined. Compatibilism would explain why I feel like a free creature despite being the puppet of God, my sinful nature, my desires, or the molecules in my brain ((depending on what kind of determinist you are)). But it doesn’t actually let us affirm the two propositions; (A) Man is determined, and (B) Man is free. Why? Because on compatibilism, man still cannot choose between alternatives. He can only choose what God, his sinful nature, his brain chemistry, or his desires caused him to choose. When placed with the options of choosing A or Non-A, God/Sin Nature/Neurological Processes/my desire will cause me to choose one, and I have no ability whatsoever to choose the opposite of what I chose. I fail to see how this is “free” will in any meaningful sense. Saying that “You’re free to choose what you’re determined to choose” is tantamount to telling a person who’s tied up “You’re free to stay put.”

Libertarian Free Will is the only true free will there is. If you deny that, you might as well deny that we have free will altogether. I believe we do have free will, and I have both philosophical reasons as well as scriptural reasons for holding this belief. Sometimes the philosophical reasons and biblical reasons coalesce (as you will see below). Below, I will list 3 arguments for the truth that man is a free creature. Before I do, let me make sure you understand the definition of “free will” I’ll be employing. As stated, I reject the idea of compatibilism (that determinism and free will can co-exist) because you cannot choose anything except what you were determined to choose. The Free Will that exists in man is libertarian free will.

Libertarian Free Will asserts that:

1: The Man is the origin and cause of his own actions.

2: The Man, in most cases, [1] will have the ability to choose between 2 or more options. And whichever option he chooses, he did not have to make that choice. He could have chosen one of the alternatives. For example, if presented with A and Non-A, man chooses A, but he didn’t have to choose A. He could have chosen Non-A instead. It laid within his power to choose Non-A. He just didn’t exercise that power.[2]

3: The Man’s choice was undetermined. Nothing internal or external to the man causally determined the man to make the choice he did. His choice was uncaused or undetermined.

Now, what reasons might be given for believing that God has endowed human beings with this kind of free will?

1: The Argument From Moral Accountability

It seems to me that if a man is determined to do what he does, then he cannot be blamed for his own actions. If God causally determined man to sin (as many Calvinists claim), then how can the man be blamed for that sin? Wouldn’t God be the one to blame? After all, God is the one who causally determined the man to do what he did? How does the human being get the blame but God magically gets off the hook? If our sinful nature causally determined us to sin, why blame us? Why not just blame the sinful nature within us? If, as on atheistic determinism, the molecules in motion inside our brains caused us to do what we did, why blame us? Why not blame our brain chemistry? “It’s not my fault! My brain chemistry made me do it!” Causes are always responsible for their effects. If God causally determines people to sin, then God is responsible for our sins. If our sinful nature causally determines us to sin, then our sinful nature is responsible for our sins. If our brain chemistry….you get the point. Whatever caused us to do what we do is ultimately responsible for what we do. This is common sense that determinists of all stripes willfully deny. If we are not the origin and ultimate cause of our actions, then we are not responsible for our actions. Whatever is the origin and ultimate cause, that thing is responsible. And it is that thing that will get the blame.

If I knock a ball off a table, is the ball to blame for falling to the floor? No! Well, who or what is? Obviously, I am. I’m responsible for the ball falling because I’m the one who caused the ball to fall.

At this point, the determinist who affirms compatibilism may respond, “But Man did what he did because he wanted to. He wasn’t forced against his will. His action was in line with his will.” Okay, but why did the man want to do what he did? Many Calvinists say that God causes people to want X and the want then determines them to do X. In this case, the problem is merely kicked upstairs. Man did X because he wanted to do X, but the reason he wanted to do X was that God caused him to want to do X. So, God is still to blame. Determinist Compatibilists who are atheists will substitute the word “God” or “Neurological processes” and make the same argument, but the argument fails on naturalistic determinism for the same reason it fails on divine determinism. From here on, I will only address theological forms of determinism. I only mention naturalistic determinism to point out that it suffers from the same flaw as Calvinism’s.

Some Calvinists believe that Adam had libertarian free will (LFW) and he sinned, from then on, no one was free. Our sinful natures causally determined us all to commit sins of various kinds. In this case, God isn’t on the hook, but neither is a man. You can’t blame a man for sinning on this view. It’s in his nature. Just as it’s in a lion’s nature to kill gazelles. You don’t blame the lion for not choosing a vegan diet, though, do you? If it is in X’s nature to do Y, we generally don’t have any moral outrage at X. We excuse X by saying, “It’s in X’s nature. X can’t help it.” Why do this with animals, but not humans?

Moreover, we generally realize that if a person could not choose other than what they did, they are not culpable. If I knock you over, you don’t hold me accountable if you realized that the reason I knocked you over was that my shoe was untied unbeknownst to me, and I tripped over my shoelace while running, causing me to slam into you and knock you over. If you knew my situation, you would most likely excuse me, yes? Now, on the other hand, if I took my hands and purposefully shoved you down, that would be a different story. You would hold me accountable because you knew I had it within my power to choose; otherwise, I did it on purpose, and the actions’ origin and the ultimate cause was my volition (not something external to me as in the former example).

If a man has no arms and you tell him to hug you, and he doesn’t because he has no arms, you wouldn’t penalize him, would you? No! Why not? Because the man was not able to hug you. Everyone intuitively believes that an “ought” implies a “can,” well, except for determinists who believe God penalizes man for sinning when he wasn’t able to choose otherwise, and penalizes man for not believing in Christ when they believe that man was unable to believe. But even they accept this premise in all other areas of life, just not theology. I could never accuse a Calvi of being consistent.

It seems to me that unless man is free in the libertarian sense, he cannot be held accountable for anything he does.

My argument for free will is as follows:

1: If Men Aren’t Free In A Libertarian Sense, They Cannot Be Held Responsible For Wrongdoing.

2: The Bible teaches that God will hold men accountable for wrongdoing.

3: Therefore, men have Free Will in a libertarian sense.

This is a logically valid argument. The rule of inference this argument goes by is “Modus Tollens.” So, in order for the conclusion to be reached, both premises must be true. I’ve given us good reasons to believe that premise 1 is true. In fact, premise 1 is the only premise in this argument that Calvinists will deny. No Calvinist will deny premise 2. Nevertheless, let me give some of the biblical evidence for 2 anyway.

“Then I saw a great white throne and him who was seated on it. The earth and the heavens fled from his presence, and there was no place for them. And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what they had done.” – Revelation 20:11-13

“So then, each of us will give an account of ourselves to God.” – Romans 14:12

“For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad.” – 2 Corinthians 5:10

These 3 passages are only a small sampling of passages stating that God will hold man accountable for his actions. Clearly, the second premise is true. It seems then that both premises are true, in which the conclusion follows: 3: Therefore, men have Free Will in a libertarian sense.

2: In Many Places, The Bible Asserts Or Implies That Man Has Free Will 

Free Will is implied throughout The Bible, but there are a few places where it is explicitly evident. For example, in 1 Corinthians 10:13, the apostle Paul wrote: “No temptation has overtaken you, except what is common to man. And God is faithful. He will not allow you to be tempted beyond your ability, but with the temptation, will provide a way of escape also so that you will be able to endure it.” This is probably the most powerful evidence of libertarian free will, the most explicit example of libertarian free will, and the most difficult-for-determinists-to-get-around passage in the entire Bible. Paul says that the temptation that afflicts his readers isn’t anything unusual, nothing unique to them. He then goes on to say that God is faithful, and won’t allow the temptation to sin to be so overwhelming that it’s impossible for them to resist it. Instead, God will provide “a way of escape” so that they’ll endure it and ergo avoid sinning.

Paul is assuming here that his readers don’t have to sin. Sin is not inevitable. God provides a way out so that we’ll be able to avoid sin. If we do sin, it’s because we refused to take “the way of escape” that God offered. If we don’t sin, it’s because we chose “the way of escape.” This verse presupposes libertarian free will. It presupposes that the listener does not have to sin. He’s faced with A (sin) and Non-A (The Way Of Escape). He can choose either and is responsible for whichever one he chooses. The determinist cannot make sense of this verse. If humans are causally determined to do everything we do, then “the way of escape” was not a possible option for those who sin. “The way of escape” on determinism, was nothing but an illusion! Only if man truly has the power to genuinely choose between alternatives, can we say that “the way of escape” was a possible option for those who sinned.

Paul is essentially saying in 1 Corinthians 10:13 “Look, you don’t have to sin. You don’t have to. God will provide a way out so you’ll be able to endure it. If you choose not to take His way out, it’s your fault, not God’s.”

“See, I set before you today life and prosperity, death and destruction. For I command you today to love the Lord your God, to walk in obedience to him, and to keep his commands, decrees, and laws; then you will live and increase, and the Lord your God will bless you in the land you are entering to possess. But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them, I declare to you this day that you will certainly be destroyed. You will not live long in the land you are crossing the Jordan to enter and possess. This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live.” – Deuteronomy 30:15-19

In this passage, Moses was clearly giving the Israelites a choice to serve God or to serve idols. Now, if the Israelites thousands of years ago had a choice, why don’t we have a choice today? In this passage, Moses was saying, “I set before you A and Non-A. I’d prefer it if you chose A”. Sounds like the libertarian free will to me!

“But if serving the Lord seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the Lord.” – Joshua 24:14-15

Joshua is clearly giving the Israelites a choice to serve God or to serve idols. Now, if the Israelites thousands of years ago had a choice, why don’t we have a choice today?

Moreover, on the Calvinist view, God causally determines everything, so we’d have to conclude that the apparent offer to choose between the one true God and pagan gods was insincere. Is God insincere? Surely not! The most reasonable inference is that the Israelites had the legitimate option of choosing A (worshiping the one true God), or Non-A (worshiping idols). And whichever choice they made, they didn’t have to have made and could have chosen otherwise.

Moreover, several passages in The Bible talk about “Freewill offerings” (e.g., Leviticus 22:23, Numbers 29:39, Deuteronomy 12:6, Deuteronomy 16:10, Ezra 8:28). How can you give a “Freewill offering” if you have no free will!?

3: The Argument From True Love

If human beings don’t have libertarian free will, then it is impossible for love to exist. This argument for the existence of free will goes as follows

1: If man’s love isn’t given freely, it isn’t genuine.

2: Man’s love is genuine.

3: Therefore, man loves freely.

This is a logically valid argument as the syllogism takes the form modus tollens. Therefore, in order to affirm the conclusion, we’ll have to affirm that both of the premises are true. So, are the premises true, or are they false? Well, let’s look at them.

Premise 1:

If our love for God and one another weren’t given of our own free will, it would be impossible for our love to be genuine. Instead, we would have an artificial love, a programmed love, a forced love. Love, in order to be genuine, must be freely given. People who give true love must have the freedom to choose not to love. To see the point: imagine it’s the year 3,000 where robotics have been perfected to the point where robots look, sound, and behave 100% identical to real human beings. You go down to “Robot Depot” to buy yourself a wife. You buy this android that looks as beautiful as a supermodel. Based on her looks, you already know she’s got the attractiveness quality. But what of her character? The manual she comes with tells you that you can program her personality anyway you desire. So, you program her to always do whatever you want, to always put your needs above hers, and to always laugh at your jokes, etc. You program her to never leave you for another man. You program her to say “I love you” 20 times a day. You program her to never bother you while watching football. In fact, you program her to be just as into football as you are. You program her to be the perfect wife.

Question: would any of this be meaningful to you? Would you feel loved? No. You would clearly recognize that her love for you is artificial. Every act of kindness, every display of affection, and every “I love you,” was your doing, not hers. You causally determined her to do these things for you. They did not originate within her. All of her acts of love and selflessness would be empty gestures because you caused her to do them, and she had no capability of doing differently.

Similarly, if God causally determined everyone to love Him, praise Him 24/7, to never disobey Him, and to always do good, our actions would be devoid of meaningfulness. The only reason we praise Him is that He programmed us to praise Him. The only reason we abstain from sin is that He programmed us to abstain from it. It would be the same for our “love” for one another. If God causally determines a man to love his wife, I don’t see how that would be any more meaningful than when a little girl causes a Ken doll to show love to a Barbie doll.

I think premise 1 is most certainly true. Even if the Calvinist denies that God causally determines everything, and wants to scribe the determination to the sinful nature or our desires alone, that doesn’t help anything. Suppose in the aforementioned robot-wife illustration that I didn’t causally determine my wife to do all those things, but one of my close friends did. He got me a robot wife and programmed her to do all those things for me because he knows what kind of wife I would like. Even though the programming didn’t come from me, I still wouldn’t feel loved by this robot woman because she was still unable to choose otherwise. So, in a similar way, if my nature, desires, or brain molecules causally determine me to love God and my neighbor, it would be just as meaningless as if God were the One pulling the strings.

Premise 2:

Why think that our love is genuine? Maybe The Calvinist can bite the bullet and say, “Okay, I agree. Without libertarian free will, our love is worthless automata. But so what? Maybe our love is worthless automata?” First of all, I’d like to point out to my readers that I don’t think any Calvinist would deny premise 2. He’s more than likely to go after premise 1. Of course, that raises the question: Why would the Calvinist be reluctant to deny premise 2?

Because the Calvinist, like all Christians, realizes that God is perfect. God is a Maximally Great Being, and as such, has all great-making properties, including omniscience. If God omniscient, then He knows what kind of world would be one where true love could exist. If premise 2 is false, we’re forced to say that God created a loveless world! No one truly loves God; no one truly loves their neighbor! But, The Bible teaches that God wants our love for Him to be genuine. This is why the two greatest commandments are to love God with all of our hearts, souls, strength, and minds, and to love our neighbors as ourselves (see Matthew 22:37-39, Mark 12:30-31, Luke 10:27). God wants us to love Him with all of our hearts, souls, strength, and minds, and to love our neighbors as ourselves. If God did not want us to obey those commands, then why did He give them in the first place? Would God really create a world where love is impossible and then command us to love? That would be a rather stupid thing to do, wouldn’t it? Since God commands us to love Him and each other, that implies that we are able to love Him and one another. Given that only a world of free-will creatures is a world where fulfilling those two commandments is possible, it follows that God would prefer to actualize such a possible world, and since God would prefer such a world, it follows that He would actualize such a world.

Moreover, denial of premise 2 would entail a denial of biblical inerrancy. For The Bible implies that our love for God is real when it says, “We love because He first loved us.” (1 John 4:19). There it is, right in 1 John 4! “We love.” If you deny this premise, then you have to deny that this verse is true!

Conclusion:

Given the truth of the 2 premises, the conclusion follows logically and necessarily. Man loves freely.

4: The Appearance Of Free Will Problem

One of the problems I have with the Young Earth Creationist’s Argument that “The universe is really only 6,000 years old, God just made it look like it was billions of years old” is that it makes God out to be a deceiver. Yes, God had the freedom to make the universe in an advanced state, and He certainly made the wine at Cana in an aged state as it was the best-tasting wine (see John 4), and if the literal reading of Genesis is correct, God made Adam and Eve in adult bodies. BUT would God create Adam and Eve with an appearance of past history? There’s a difference between the appearance of age and past history. As Richard Deem wrote, “Did Adam have an appearance of history? Did he have a navel from a birth that never happened? Were his teeth worn at his creation, even though he had never eaten? Did Adam have calluses on his feet even though he had never walked? The Bible does not address these issues, and since Adam’s body is not available, we have no idea of the answers to these questions. Does the Bible compare Adam’s body to the creation? No! The analogy has no biblical basis and is based upon conjecture alone. Does the wine of Cana have an appearance of history? According to the biblical account, Jesus ordered water pots to be filled with water and, immediately, the water had become wine. Did it have an appearance of history? If the wine had been in wineskins (like the original wine), then one might say that it appeared to have been aged in the wineskins. However, the wine was still in the water pots. It had no appearance of history. Does the Bible compare the wine of Cana to the creation? No! Like Adam’s body, the wine of Cana analogy has no biblical basis and is based upon conjecture alone.”[3] For God to have created a universe like he did, He would have created an appearance of past history. History of millions of years of erosion, a bombardment on the surface of the moon, erosion of the canyons on Mars, starlight reaching us from millions of light-years away, but reaching us in thousands because it was created in-transit, etc. This would make God a deceiver, and The Bible teaches that God cannot lie (see Numbers 23:19, Titus 1:2, Hebrews 6:18). Since God cannot lie, it follows that He could not have created a universe that appears to have endured through millions of years of history.

Well, it appears the same problem affects Calvinists in the realm of free will. Even Calvinists won’t deny that we appear to have free will. We feel like we have free will. Most of us think our actions are free. It certainly seems like when we make a choice; we could have done otherwise. Calvinists will just deny that this appearance and feeling is real. They will say it’s a delusion or illusion. The problem is that this entails that God created a universe with a deceptive appearance. Everyone is a puppet of His, but He has caused us to believe that our actions are free. He pulls all the strings, but He has implanted in us belief that what we do is done of our own volition, and that we had the power to choose other than what we chose.

In fact, I would not shy away from arguing that belief in free will is a properly basic belief. I think most people innately believe that they’re free, just as they believe objective morality exists, and that the external world exists. It’s only the case that people stop believing in these things when a determinist, relativist, and solipsist respectively talk them out of it. Why would God deceptively form our minds like this? Why would he plant an innate belief in libertarian freedom if that did not reflect reality? It seems to me that if man isn’t truly free, then God is a deceiver, just as God is a deceiver if the starlight hadn’t been traveling for millions of years.

5: The FreeThinking Argument 

This argument originated with apologist Tim Stratton, head of FreeThinking Ministries. The premises of the argument demonstrate both the existence of free will as well as the existence of the soul, and it indirectly points to the existence of God. So it simultaneously slays Calvinism and Atheism, at least if all of the premises are true. Stratton’s argument goes as follows

1- If naturalism is true, the immaterial human soul does not exist.

2- If the soul does not exist, libertarian free will does not exist.

3- If libertarian free will does not exist, rationality and knowledge do not exist.

4- Rationality and knowledge exist.

5- Therefore, libertarian free will exists.

6- Therefore, the soul exists.

7- Therefore, naturalism is false.

8- The best explanation for the existence of the soul is God.

Premises 1 and 2 seems obviously true to me. If Naturalism is true, then we’re just organic robots. If atheism is true, all there is matter, energy, space, and time. There are no “souls” or “spirits.” Most atheists would agree with premise 1. In fact, I’d be shocked if I found one who thought there was a soul inside of his body or thought spirits existed. If this is the case, if we are not souls in bodies, then it follows that we’re just “molecules in motion” as Frank Turek likes to put it. If Naturalism/Atheism is true, we are nothing but automata. All of our movements, feelings, thoughts, and opinions are causally determined by electrochemical processes in our brains, molecules, and atoms bumping about, and other physical processes. “You” are a meat machine. As geneticist Francis Crick put it “Your joys and your sorrows, your memories, and your ambitions, your sense of identity and free will, are in fact no more than the behavior of a vast assembly of nerve cells and their associated molecules.”[4]

So if atheism is true, we don’t have souls, and if we don’t have souls, we don’t have free will. We’re just “molecules in motion.” What about premise 3? Is it true that “If libertarian free will does not exist, rationality and knowledge do not exist?” I think so! Tim Stratton, in his article “The Freethinking Argument In A Nutshell,” wrote “Premise (3) is equivalent with ‘if all things are causally determined, then that includes all thoughts and beliefs.’ If our thoughts and beliefs are forced upon us, and we could not have chosen better beliefs, then we are simply left assuming that our determined beliefs are good (let alone true). Therefore, we could never rationally affirm that our beliefs are the inference to the best explanation – we can only assume it. Here is the big problem for the atheistic naturalist: it logically follows that if naturalism is true, then atheists — or anyone else for that matter — cannot possess knowledge. Knowledge is defined as ‘justified true belief.’ One can happen to have true beliefs; however, if they do not possess warrant or justification for a specific belief, their belief does not qualify as a knowledge claim. If one cannot freely infer the best explanation, then one has no justification that their belief really is the best explanation. Without justification, knowledge goes down the drain. All we are left with is question-begging assumptions.”[5]

Is Premise 4 true? Yes. I think it is. It is clear that human beings do possess rationality and knowledge. To contradict the claim that humans possess rationality and knowledge would be to affirm that humans possess rationality and knowledge. To deny the claim would be to affirm it. Why do I say this? Because the detractor of this premise would be saying that he’s giving us the knowledge to the contrary. Moreover, if one rejects knowledge, why should anyone listen to them? If one denies that he is a rational man, why should we listen to him? Why listen to someone who openly admits that he is irrational?

Given the truth of the 4 premises, steps 5-7 follow. Libertarian free will exists, therefore the soul exists; therefore naturalism is false.

As Stratton will tell you, this argument has 3 deductive conclusions and 1 inductive conclusion. The deductive conclusion is that naturalism is false; the inductive conclusion is an inference that God is the best explanation for why the human soul exists. An atheistic universe with spirits is implausible prima facie. It makes more sense to me to think that if souls exist, immaterial minds, then there was a “Mega Mind” that created all of them. Given that this article is pretty lengthy as it is, I won’t go any further into The FreeThinking Argument’s inductive conclusion than that.

This argument kills 2 birds with 1 stone. Those birds are named Atheism and Calvinism.

For a full, in-depth defense of this argument, check out this 48-minute lecture by Tim Stratton. –> http://freethinkingministries.com/test-video-2/

Conclusion

For these 5 reasons, I believe human beings have libertarian free will. I cannot bring myself to embrace any form of determinism. There are too many reasons both philosophically and exegetically to believe man has free will.

Footnotes 

[1] When I say “most cases,” I mean that there will be some instances in which only one choice will be available for us to choose from. Libertarians aren’t committed to the view that we must always in all circumstances, be able to choose between alternatives. For example, if you jump off a building, clearly your only option is to fall to the ground. If a man snorts cocaine, he is addicted and now can do nothing but snort it unless either God miraculously frees him or rehab rehabilitates him. In the case of jumping off of buildings and additions, man cannot choose Non-A, but man can choose Non-A in many circumstances. Ken Keathley calls these “freedom permitting circumstances.” The circumstance before jumping off the building was a freedom permitting circumstance. The circumstance after you jumped off was not.

[2] This does not apply to salvation. I am not a Pelagian. I believe man is free to either choose to receive Christ or to reject Him, but man must be given this ability by The Holy Spirit. Man must be given what Arminian theologians call “Prevenient Grace.” To see the biblical case for the doctrine of Prevenient Grace, see my blog post “What Biblical Evidence Is There For Prevenient Grace?”  I believe man’s will must be freeD in order for him to come to Christ.

[3] Richard Deem, from the online article “Appearance Of Age — A Young Earth Problem,” http://www.godandscience.org/youngearth/appearance.html

[4] Francis Crick, The Astonishing Hypothesis, 1994 cited in Mariano Artigas, The Mind of the Universe: Understanding Science and Religion, Templeton Foundation Press, 2001 p. 11.

[5] Tim Stratton, “The FreeThinking Argument In A Nutshell,” November 30th, 2015, http://freethinkingministries.com/the-freethinking-argument-in-a-nutshell/

 

Evan Minton is a Christian Apologist and blogger at Cerebral Faith (www.cerebralfaith.blogspot.com). He is the author of “Inference To The One True God” and “A Hellacious Doctrine.” He has engaged in several debates which can be viewed on Cerebral Faith’s “My Debates” section. Mr. Minton lives in South Carolina, USA.

Original Blog Source: http://bit.ly/2h6DKqx

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Free Will Rejection

The Price of Denying Free Will

By Timothy Fox

Every time I turn around I find someone else denying that humans have free will. From scientists to philosophers to theologians, it’s the cool new trend. We aren’t actually making free choices. We have been programmed either by God or our DNA to act in a certain way and have no choice but to follow it.

To be perfectly clear, we deny all types of determinism, whether it’s physical or divine. Free will is what puts the free in Freethinking Ministries and our cornerstone is the Freethinking Argument. Yet many people still don’t understand the consequences of denying free will.

But first, what is determinism? Basically, it means there is no free will. All of our beliefs, thoughts, actions, etc. are “decided” for us, either by internal or external forces: our DNA, the laws of physics, or a deity. You’re a train on a fixed track with no control whatsoever. Even if you think that you really deliberated about what color socks you were going to wear this morning, you wore what you wore and you were completely unable to do otherwise.

So before you join all the cool kids, you need to know the price of admission. This is what it will cost you to deny free will:

No free will = no moral responsibility

If every one of our actions have been predetermined for us, how can we be held accountable for them? Or how can a divine puppet master condemn you for performing evil actions if he’s the one pulling your strings? The murderer has no choice but to murder. The rapist has no choice but to rape. Whether you are loving and kind or an intolerant, sexist, racist, bigot, you have no control over it. You were born that way, just like everyone else. Nothing you do is your fault.

But do we honestly believe that? Of course not. We hold criminals accountable for their crimes. We praise altruism and self-sacrifice. Only free will makes those things possible.

No free will = no meaning, purpose, or love

The most basic aspects of humanity hinge on the existence of free will: meaning, purpose, and love. True love cannot be coerced; it requires people freely and genuinely committing to each other’s well-being. One’s meaning in life is based on deep thought, reflection, and ultimately a desire to pursue it. But apart from free will, meaning, purpose, and love are void and empty words.

No free will = no rationality

As Tim Stratton argues in his Freethinking Argument, in a deterministic world, there is no true thought or rationality. These things are based on the ability to analyze data, weigh evidence, and select the best conclusion.

After all, if you think free will is a lie, how did you come to that conclusion? Did you survey the evidence and freely choose to accept determinism? I hope you see how absurd that is. If there is no free will, you did not rationally come to believe that. You were determined to accept it, just like everything else you think and believe. You never came to freely believe in anything; you were merely determined to do so.

This ties into the next…

No free will = absolute uncertainty about everything

If all of your thoughts and beliefs have been predetermined for you, how do you know if any of them are actually true? You can’t freely test them or reflect on them. You’re stuck in complete uncertainty. If any of your beliefs actually match reality – which is the definition of truth – it’s a grand cosmic accident, and you would never know the difference. So if you reject free will, you must also reject justified true belief, meaning knowledge.

Yes, if you deny free will, you also reject all knowledge.

Other Nonsense

Think about how ridiculous it is to write a book, article, blog, or whatever against free will. Did the author freely write it? Did he actually think, reflect, and carefully choose his words to make the best argument possible? And does he expect you to freely read it and be persuaded to believe that free will does not exist?

You may also hear a free will denier say something like “There is no free will but we have to live as if there were.” That’s ridiculous. It assumes you have the ability to choose to live a certain way. The moment the determinist attempts to convince you to deny free will, he contradicts himself.

Conclusion

This is the price of denying free will. If you reject it, you must also discard moral responsibility, purpose, meaning, love, rationality, and knowledge. Are you really willing to give those things up by espousing determinism? Or look at it the other way. If you believe that you are a true freethinker, that humans have real moral obligations, and that we are free to find meaning in life, you must also affirm free will.

And then you need a worldview that accommodates free will. Naturalism won’t cut it. Neither will a religion where God exhaustively determines all things in the universe, including the actions of human beings. We think the best choice is a worldview with a God who is fully sovereign, yet has granted humans free will, including the ability to freely accept his offer of forgiveness or to reject him.

The choice is yours.

Original Blog Source: http://bit.ly/2scsTPZ

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Incoherent Questions

Incoherent Questions

By Tim Stratton

It has been said that there is no such thing as a stupid question. Consider the following: How much does the color purple weigh? Can God create something that is not contingent upon Him? Is the fourth corner of the triangle an obtuse, acute, or right angle? Where do the vast majority of married bachelors live?

These are examples of incoherent questions . . . stupid questions do exist! If one asks questions like these, those who are empowered by reason know that the questioner simply lacks reason.

With that in mind, if one assumes determinism, then it makes no sense to ask the following questions:

Are you willing to change your mind?

What would it take for you to change your mind?

If one assumes determinism is true, then they must also assume that these questions are just as incoherent as those found in the opening paragraph. Determinists cannot ask or answer these questions because they do not believe human agents have free will or the ability to change our own minds. This is because they affirm that things external to humans (nature or God) causally determines all things — including our thoughts and beliefs.

So, the only related question a determinist can consistently answer is this:

“What would it take for your mind to be changed?”

The naturalistic determinist would have to appeal to physics/chemistry, the initial conditions of the big bang, or perhaps to random events in quantum mechanics. None of these things are up to the determinist, so if their mind is to be changed about anything — including the topic of determinism — then things external to the determinist would have to force and determine them to reject determinism or to change their minds about anything else. If determinism is true, one simply does not possess the ability to freely think, and thus, they are simply held captive and along for the ride dictated by the forces of nature.

The theological determinist fares no better. If one assumes exhaustive divine determinism, then if this determinist’s mind is to be changed on any topic — including that of divine determinism — then it is God who must change this person’s mind on the issue. It is simply not up to them. Just like the naturalistic determinist, they would simply be along for the ride.

Those who presuppose determinism of any flavor have big problems on their hands. Consider the words of William Lane Craig:

“There is a sort of dizzying, self-defeating character to determinism. For if one comes to believe that determinism is true, one has to believe that the reason he has come to believe it is simply that he was determined to do so. One has not in fact been able to weigh the arguments pro and con and freely make up one’s mind on that basis. The difference between the person who weighs the arguments for determinism and rejects them and the person who weighs them and accepts them is wholly that one was determined by causal factors outside himself to believe and the other not to believe. When you come to realize that your decision to believe in determinism was itself determined and that even your present realization of that fact right now is likewise determined, a sort of vertigo sets in, for everything that you think, even this very thought itself, is outside your control. Determinism could be true; but it is very hard to see how it could ever be rationally affirmed, since its affirmation undermines the rationality of its affirmation.”

If determinism is true, then genuine free will does not exist, and if free will does not exist, then free thinking does not exist. Given the determinist’s view, how could anyone ever freely choose to be rational and know they are? If everything is determined by factors external to you — including your thoughts and beliefs and your thoughts and beliefs about your thoughts and beliefs — then your choice to follow the laws of logic and to think rationally would only be an illusion. You have no say in the matter.

If determinism is true, then the determinist who holds to determinism did not come to that conclusion based on their intelligence, and by choosing to examine the evidence to infer the best explanation. They were simply determined by physics and chemistry (or God) to be determinists. It has nothing to do with knowledge, logic, or rationality. If determinism is true, then there is no free will either in assessing whether one thought is better than another or not. All that remains is question-begging assumptions and presuppositions. Those are not reasons to think anything; in fact, they are not reasons at all.

If one holds to these question-begging assumptions and presuppositions, they must also assume that it is incoherent to ask them if they are willing to change their minds. With that said, they can coherently consider the much different question, “What would it take for your mind to be changed.”

However, if and how they respond to this question is not even up to them! This is good reason to freely choose to reject determinism!

Stay reasonable (Philippians 4:5),

Tim Stratton

Resources for Greater Impact

When Reason Isn’t the Reason for Unbelief TV Frame_DVD_Official

When Reason Isn’t The Reason for Unbelief (DVD)

(Download)

SFG angled book

Stealing From God (Paperback)

 

 

 

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Robots & Rationality

Robots & Rationality

,

By Tim Stratton

Determinists determined to defend determinism often counter the Freethinking Argument by proclaiming that computers seem to be rational and they do not possess libertarian free will. They state this is sufficient refutation of premise (3) of the Freethinking Argument, and therefore, the conclusions: free will exists, the soul exists, and naturalism is false, do not follow. This article exposes a major problem with this objection and demonstrates that the deductive conclusions of the Freethinking Argument remain unscathed.

Assumptions & Presuppositions

One problem with the “computer objection” is this: simply by stating that computers are, or robots of the future could be, rational in a deterministic universe *assumes* that the determinist making this claim has, at least briefly, transcended their deterministic environment and freely inferred the best explanation (the one we ought to reach) via the process of rationality to correctly conclude that computers are, in fact, rational agents.

Naturalistsic determinists presuppose they are rational humans while offering a computer as a completely determined rational agent. The question, however, is this: does rationality exist on naturalism? With the proper question in mind, the answer given must be an explanation as to how humans could be rational in a fully physical and causally determined world, not, “Well computers are rational!”

Again, if determinists happen to luckily be right about determinism, then they did not come to this conclusion based on rational deliberation by weighing competing views and then freely choosing to adopt the best explanation from the rules of reason via properly functioning cognitive faculties. No, given determinism, they were forced by chemistry and physics to hold their conclusion whether it is true or not. On naturalism there are no cognitive faculties functioning in a “proper” way according to a design plan which would allow one to freely think and infer what ought to be inferred. Simply offering a computer as a rational entity only sweeps the problem under the rug, but the problem remains as we are not discussing computers, but rather, the designers of computers.

If one is going to assert a certain view of the actual world, then the view offered should entail the ability of the proclaimer to make this rational inference in the same world. After all, one cannot rationally conclude a model of reality which destroys the very method he used to reach the conclusion. Alvin Plantinga notes the circularity involved by the naturalist:

“such a claim is pragmatically circular in that it alleges to give a reason for trusting our noetic equipment, but the reason is itself trustworthy only if those faculties are indeed trustworthy. If I have come to doubt my noetic equipment, I cannot give an argument using that equipment for I will rely on the very equipment in doubt.”[1]

Plantinga quotes Thomas Reed’s perceptive statement to support his case: “If you want to know whether [or not] a man tells the truth, the right way to proceed is not to ask him.” If you have reason to suspect a certain man is a liar, why should you believe this individual when he tells you that he is not a liar? Similarly, if we have reason to suspect we cannot freely think to infer the best explanation, why assume these specific thoughts (which are suspected of being unreliable) are reliable regarding computers?

Moreover, the naturalist who states that he freely thinks determinism is true is similar to one arguing that language does not exist, by using English to express that thought. The proposition itself counts as evidence against that view. If a naturalist is going to assume the ability to rationally argue that computers and robots can be rational in a deterministic and completely physical universe, they must first demonstrate they are not begging any questions by assuming they are rational to reach the conclusion that they are rational.

Until naturalists demonstrate exactly how a determined conclusion, which cannot be otherwise and is caused by nothing but physics and chemistry, can be rationally inferred and affirmed, then the rest of their argument has no teeth in its bite as it is incoherent and built upon unproven assumptions. As I always say, any argument based upon a logical fallacy is no argument at all. That is to say, even if a naturalist’s conclusion happens to be right, they have not offered any reason to think the conclusion is true, or any rational justification to think their causally determined thoughts are reliable or worth considering.

 Conclusion

If all is ultimately determined by nature, then all thoughts — including what humans think about the rationality of computers — cannot be otherwise. We are simply left assuming that our thoughts (which we are not responsible for) regarding computers are good, the best, or true. We do not have a genuine ability to think otherwise or really consider competing hypotheses at all.

Bottom line: if naturalism is true, then there is no such thing as free will, and if there is no free will then there is no freethinking!

Stay reasonable (Philippians 4:5),

Tim Stratton

NOTES

[1] William Lane Craig & JP Moreland note Alvin Plantinga’s claim in Philosophical Foundations for a Christian Worldview (page 107).

Resources for Greater Impact: 

reasoninthebalance book

 

Tim pursued his undergraduate studies at the University of Nebraska-Kearney (B.A. 1997) and after working in full-time ministry for several years went on to attain his graduate degree from Biola University (M.A. 2014). Tim was recently accepted at Northwest University to pursue his Ph.D. in systematic theology with a focus on metaphysics.

Original Blog Source: http://bit.ly/2RqXcvs

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An OUGHT From An IS

An OUGHT From An IS

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By Tim Stratton

Does objective truth apply to morality? This question has major ramifications depending on how you answer it, because it ultimately asks, “DOES GOD EXIST?” We can see this demonstrated through the use of logic in a deductive syllogism known as “The Moral Argument.”[1] Here it is:

1- If God does not exist, objective moral values and duties do not exist.

2- Objective moral values and duties exist.

3- Therefore, God exists.

To avoid this theistic conclusion, those committed to their atheistic presuppositions desperately seek to find a way to refute at least one of these premises. Many wind up stating that objective moral values and duties do not exist. By making this move, however, they affirm that there is nothing reallywrong with Hitler’s Holocaust, the molestation of young boys in the Penn State locker room by Jerry Sandusky, or the murderous actions of ISIS. Since rejecting premise (2) tacitly affirms the atrocities of these evil men, they feel the pressure to either find another way to ground objective morality, or become theists. Some atheists, such as Sam Harris, have attempted to find a logical way to ground objective morality in the “science of human flourishing,”[2] stating: “Whatever advances the flourishing of humanity is objectively good and whatever hinders human flourishing is objectively bad.”

Harris has failed on several accounts. For instance, even if (and that’s a very big “IF”) moral values could be grounded via this “science of human flourishing,” it would be powerless to explain why the flourishing of humans is objectively good. After all, in the movie, “The Matrix,” Agent Smith referred to the flourishing of humanity as a “virus,” and a “cancer of the planet.”[3] Is Agent Smith objectively wrong, or do we simply have differing subjective opinions? It would be circular reasoning to argue that the flourishing of humanity is objectively good because one assumes it is objectively good when humanity flourishes.

I’ve also heard it said that human flourishing is objectively bad for the earth and all other forms of life. A fellow human actually argued, “If all insects on earth disappeared, within fifty years all life on earth would end. If all human beings disappeared from the earth, within fifty years all (other) forms of life would flourish.”[4] So perhaps it is objectively bad for humans to flourish, at least from the perspective of “all other forms of life.” The question then becomes, why is it good for humanity to flourish, even if human flourishing hinders other forms of life?

Atheism cannot answer why the flourishing of humanity is objectively good. All the atheist can do is simply presuppose and assume it is. On the other hand, if God exists and created humanity on purpose and for the specific purpose to know, love, and enjoy a relationship with God for eternity, then it is objectively true (independent from human opinion) that it is objectively good (and right) for humanity to flourish.

Moreover, atheism is impotent to explain why we are obligated to fulfill or align our lives with any of these moral values that lead to human flourishing. If one were not to carry out any of these moral codes leading to human flourishing, and instead devoted their lives to kidnapping, rape, murder, etc., the worst they could be accused of is merely acting unfashionably, nothing more![5] The last time I checked, no one has made a case that it is objectively wrong to be considered “uncool,” or a “nerd” by the subjective opinion of the majority. Although it seems implausible that objective moral values can exist apart from God, it is logically impossible to ground objective moral duties if atheism is true.

On top of all of this, to make matters worse, this atheistic philosophy is ultimately self-refuting! Harris, as a naturalist (the view that only nature exists), holds to “scientific determinism,” which means he believes our thoughts and actions are causally determined by natural forces like physics, chemistry, and the initial conditions of the big bang. All of these things are outside of human control. Harris makes his view clear:

Free will is an illusion. Our wills are simply not of our own making. Thoughts and intentions emerge from background causes of which we are unaware and over which we exert no conscious control. We do not have the freedom we think we have. Free will is actually more than an illusion (or less), in that it cannot be made conceptually coherent. Either our wills are determined by prior causes and we are not responsible for them, or they are the product of chance and we are not responsible for them.[6]

Therefore, humans could never freely choose any action, including actions with supposed moral properties. Given these objections to the idea of a scientific foundation for an epistemology of objective morality, we must come to the conclusion that science cannot derive an ought from an is, and therefore, cannot tell us anything about how we must conduct our lives in any ethical or moral sense. If naturalistic atheism is true, we have no logical grounds of objective moral values, no logical grounds of objective duty to align our lives with any set of subjective code of ethics, and no ability to do otherwise since all would be determined by outside causal forces. Since ought implies can, and there is no ability to do otherwise in a cause and effect/determined universe (on atheistic naturalism), it follows that it is completely nonsensical for the naturalist to talk about how we ought to think, act, or behave.

Bottom line: If moral values and duties are objective, God must exist!

Stay reasonable my friends (Phil 4:5 ESV),

Tim Stratton

Visit Tim’s Website: Free Thinking Ministries

Click here to see the source site of this article

 

Notes:
[1] The Moral Argument: http://www.reasonablefaith.org/moral

[2] Sam Harris vs. William Lane Craig debate: https://youtu.be/yqaHXKLRKzg

[3] The Matrix, https://youtu.be/L5foZIKuEWQ

[4] This quote was attributed to Jonas Salk; however, I cannot find the source. Be that as it may, some people actually believe it is better for insects to flourish than it is for humans to flourish.

[5] William Lane Craig, http://www.reasonablefaith.org/navigating-sam-harris-the-moral-landscape

[6] Sam Harris, Free Will, (Free Press, New York, 2012), Page 5

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