Boxing Pythagoras

Philosophy from the mind of a fighter

Having Faith in Our Definitions

I recently posted about WLC’s quibbles over the definition of “atheism.” In my opinion, when two people disagree on the definition of a term, the best way of resolving the issue is to go with the definition proposed by the person who self-identifies with the word. For example, in the case of Dr. Craig’s issues with the definition of “atheism,” we should utilize the definition claimed by someone who calls himself an “atheist.” Otherwise, any arguments that are made against that person’s atheism run the risk of becoming straw men, as they are based around false precepts. This week, Dr. Craig’s podcast once again attempts to wrestle the control of a word’s definition away from atheists. In response to Dr. Peter Boghossian’s new book, A Manual for Creating Atheists, WLC discusses what he views as a faulty view of “faith” raised up by opponents of religion.

And, in a marked twist for this blog, I actually agree with William Lane Craig, in this case.

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Dissecting “The Sacred Geometry Movie” (Part 1?)

Coincidentally, soon after I posted about Sacred Geometry and The Ancient Secret of the Flower of Life, one of the most popular purveyors of pseudoscience on YouTube, Spirit Science, decided to release a movie one hour and forty-five minutes long discussing the subject. The film is, predictably, full of baseless assertions, nonsense, bad math, and dishonesty. In this post, I will be dissecting “The Sacred Geometry Movie,” showing once again that the supporters of Sacred Geometry haven’t got a clue what they are talking about.

Before we get into my analysis, here is the actual video. All of my timestamps will be referencing this.

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Sacred Geometry is Neither

In recent years, there has been a movement which has been gaining popularity across the Internet, known as “Sacred Geometry.”  I’m not using this phrase in its historical context, mind, where it traditionally referred to the geometry and architecture found in churches, mosques, temples, and religious artwork. The context in which we’ll be discussing Sacred Geometry, today, is in the idea that the very fabric and origins of the universe are found in fairly simple shapes and patterns. So far as I have been able to deduce, this whole movement owes itself almost entirely to a man who calls himself Drunvalo Melchizedek.

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WLC insists that I am not an Atheist

I do not believe that any gods exist. As such, I usually self-identify as an Atheist. When asked about my beliefs, the word “atheist” offers a simple, one-word answer which is generally understood by those with whom I’m conversing. When I tell someone that I am an atheist, they usually understand it to mean that I do not attend a Church, Synagogue, or Mosque; that I do not cleave to any sacred texts, doctrines, or dogma; and that I do not believe in any gods. Philosopher and apologist William Lane Craig, however, disagrees with me, rather vehemently.  According to Dr. Craig’s Reasonable Faith podcast, this week, the fact that I do not believe in any gods is completely irrelevant. He insists that I should not be calling myself an Atheist.

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Heathen Apologetics, Part 2: The Argument from Design

Today’s post marks the second installment of my Heathen Apologetics series. For those of you who may have missed the first entry in this series, I recommend checking out my initial post on the matter to get a better understanding of my motivations and purpose in writing these– also, so you can see the Heathen version of Pascal’s Wager. Today, however, I’ll tackle another popular argument for God’s existence. This argument is known in scholarly circles as the teleological argument. But despite the complex name, it’s so commonly argued that you’ve probably heard such an argument, before, without realizing what it was called.

The universe contains patterns, complexity, and order which must have been intentionally designed by the gods.

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Why I am not a Christian

As I was flipping through the radio stations while driving home, last night, I stopped on a local Catholic broadcast. It was right around 7:00pm, which meant that Catholic Answers was being aired– a program dedicated to apologetics and engaging the questions that people, both within and without, may have about Catholicism. Last night’s episode was specifically asking for non-Christians to call in and share the reasons they have, if any, for not being Christian. I was extremely tempted to call in, myself, but I had other plans which took precedence, unfortunately. So, instead of engaging with the apologists on Catholic Answers, I will have to content myself with laying out my reasoning, here.

In 1927, the very famous 20th Century philosopher and logician, Bertrand Russell, presented a lecture to the National Secular Society in South London which was entitled, “Why I Am Not A Christian,” a lecture which would later become widely reproduced and wildly famous. In the essay, Lord Russell lays out nearly a dozen different topics to explain why he did not adhere to the faith so widely practiced throughout the West. My own list is quite a bit shorter than Russell’s– in fact it consists solely of a single topic:

“…if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain.” 1 Corinthians 15:14 (NRSV)

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WLC’s Time, Part 2: Einstein the Verificationist

Originally, I had intended my first article on William Lane Craig’s Theory of Time to be a one-time affair. I stated the basics of my position, laid out my conclusions, and was ready to move on. My final thought, in the article, was that WLC’s Theory of Time is circular: he adheres to the Tensed Theory of Time due to his acceptance of Lorentzian Relativity, and he accepts Lorentzian Relativity due to his adherence to the Tensed Theory of Time. However, on his podcast released this week, Dr. Craig addresses a similarly founded accusation of circular argumentation which was given by a blogger who calls himself, “A Counter Apologist.” While the claim from A Counter Apologist deals specifically with the Kalam Cosmological Argument, he does so by addressing WLC’s Theory of Time as it conflicts with Relativity, in much the same way as my article approached the subject. In his response, Dr. Craig claims that his support of the Tensed Theory of Time is supported by more than just his preference for it, and that he has laid out his arguments for this in his published works. It occurred, to me, that perhaps I was being unfair. My first article was based on a seminar which I had seen Dr. Craig give, rather than on his books. Perhaps, in his written work, I would find that WLC provides greater support for the Tensed Theory.

I’m starting with the arguments presented in Dr. Craig’s book for the popular audience, Time and Eternity: Exploring God’s Relationship to Time (Crossway, 2001).  If I don’t find this work convincing or satisfactory, I’ll try to continue into his more scholarly works on the subject, The Tensed Theory of Time: A Critical Examination (Springer, 2000) and The Tenseless Theory of Time: A Critical Examination (Springer, 2000).

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Philosophy from the Mind of a Fighter

Pythagoras was a boxer. Plato was a wrestler. Xenophon was a soldier. Marcus Aurelius directed armies. There is a rich history of philosophers who were also fighters– or perhaps fighters who were also philosophers. And these two seemingly disparate endeavors have much more in common than most people realize. When people think of philosophy, they often conjure images of frail intellectuals discussing lofty ideals and contemplating nigh incomprehensible trivialities with like minded men. When people think of fighters, they often imagine brutish lugs thrashing at one another with neither thought nor civility. Both of these stereotypes are false. Philosophers have been some of the most brash, combative men in history; and I have personally known fighters who are absolutely brilliantly intellectual and incomparably kind. The truth is that neither philosophy nor fighting is really what most people believe them to be, and that these two concepts share a great deal more in common than most would realize.

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Is Intelligent Design faith-based? A response to Melissa Cain Travis

Many people are aware of the debate which has been ongoing between naturalists and theologians since Darwin first published on his theory of Evolution by Natural Selection. Unfortunately, however, since it’s always the squeaky wheel which gets the grease, most people only ever hear about this subject in terms of science-denying Young Earth Creationists standing opposed to godless heathen anti-theist scientists. The truth is that there exists quite a spectrum of middle ground, on the subject. There are theists who keep strict separation of their scientific peanut butter from their theological chocolate, and there are atheists who believe that there does exist some metaphysical design to the universe. One such middle premise which has been gaining immense public popularity, in the last few decades, is the Intelligent Design movement. Proponents of Intelligent Design say that it is an open and objective scientific study based on the hypothesis that at least some of the complexity of the cosmos is better explained by the intercession of an intelligent entity than by blind, natural processes. Opponents say that it is just faith-based Creationism cloaked in a pseudoscientific cowl.

In her blog– Science, Reason, & Faith— a Christian apologist named Melissa Cain Travis responds to some critics of ID. According to Ms. Travis, these sources (which apparently include the Huffington Post) jumped on the fact that an Intelligent Design presentation was hosted by a church in order to claim that ID is therefore religiously motivated. Ms. Travis rightly corrects some non sequitur argumentation which she has perceived in these sources. However, I will contend that even with such correction, Melissa Cain Travis is wrong to claim that Intelligent Design is not a faith-based movement.

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Star Light, Star Bright

Stars are not just static, twinkling lights in the sky, as Mankind thought in antiquity. Stars are giant, dynamic balls of plasma, nuclear furnaces which are constantly changing and churning. Stars have a “life cycle,” much akin to what we find in organisms on Earth: they are born, they mature, they grow, and they eventually die. A star’s light is not just a constant, unchanging beam pointed at the Earth. Starlight tells a story. It communicates to us tales about the life of that star, every photon like one letter in a massive epic poem.

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