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Title: Why I Am Not a Christian - Bertrand Russell
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Published: Mar 6, 1927
Author: Bertrand Russell
Post Date: 2010-03-12 20:51:13 by buckeroo
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Views: 327
Comments: 18
Poster Comment: Good stuff.
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#1. To: buckeroo, A K A Stone (#0)
One of my favorites by him. Let's see if Stone can bring himself to check this out. Bet you that he won't watch; but will have a butt load of opinion on this.
No wagers. All AKA Stone will do is get on his knees not about Christianity for or against in concept or deed but continue to stake a claim in the land of Zion.
"Government exists to protect us from each other. Where government has gone beyond its limits is in deciding to protect us from ourselves." -- Ronald Reagan, circa 1977
Along with Hume's attack on natural theology, Bertrand Russell's famous essay, Why I am not a Christian, has probably been the most successful piece of popular atheology. And its influence continues up until our own day. So it is worth our while going back over this essay to weigh its logical merits, or the lack thereof. I. Cosmological Argument His attack on the cosmological proof is a strawman argument. He starts out by saying that the category of causality isn’t what it used to be. I assume that this is a then-fashionable allusion to quantum mechanics. To begin with, this is a very counterintuitive theory, the interpretation of which remains highly controversial and quite resistant to a realist construction. But even if we accepted that theory, it only applies at the subatomic level. He misstates the cosmological argument as saying that everything has a cause: ego, God must also have a cause. But the cosmological argument doesn’t say that every thing has a cause; rather, it says that every event has a cause. Everything that comes into being or passes out of being has a cause. That's the premise. The remainder of his denials consists in bare assertions without any argumentation to back them up. Conversely, he doesn’t bother to engage the detailed arguments offered by philosophers and scientists and theologians against the eternity of the world or the spontaneous origin of life on earth. He then claims that to suppose otherwise betrays a poverty of imagination. But doesn’t that ignore a rather important distinction between reality and imagination? There are a number of versions of the cosmological argument. He engages none of them. II. Nomological Argument His attack on the nomological proof is fallacious. As he frames the issue, if God had a reason for legislating nature in one way rather than another, then that reason legislates God’s own action. But this formulation falters on an equivocation of terms. Whether we define a law of nature as a statistical mean or the inevitable effect of meeting certain necessary and sufficient physical conditions, that is not the same as a reason. A reason is a mental, and not an extramental entity, and so it doesn’t imply something outside and anterior to the agent—something which thereby constrains the agent. There is no dualism between a reason and a faculty for reason. Reasons inhere in the mind of a personal agent. On the face of it, it is also a false analogy to equate physical causality with statistical probabilities—like a game of chance. The whole point is that certain natural phenomena are generally predicable in a way that a throw of the dice is not. Moreover, it would be possible to predict the throw of the dice if we knew all the variables in advance. I’m not saying that that applies to everything (e.g., the weather). But his chosen illustration is really subversive of his point. III. Teleological Argument His attack on the teleological proof is another strawman argument. First of all, he identifies the teleological argument with the anthropic principle. But while that is one version of the teleological proof, the evidence of teleology doesn’t depend on this anthropocentric orientation. A universe just like ours, but without intelligent life, or life of any kind, would still be subject to the design argument. So his statement of the principle is a considerable overgeneralization. He then comes up with flippant illustrations about white-tailed rabbits and glasses that no serious Christian apologist would ever offer or entertain. And his appeal to the Darwinian alternative invites the same criticism. To begin with, evolution is another quite controversial theory. But even if we waive that issue, it is very difficult to eliminate teleological categories from the theory of evolution (e.g., natural selection). Darwinists are constantly concocting Just-So stories to explain the survival value of a given adaptation." Russell doesn't bother to ask any of the hard questions. How did the organism survive before it had "grown to be suitable to" its environment? Why is it that an organism should have this in-built adaptability to begin with? It sounds suspiciously like preadaptation. And before we account for the survival of various life-forms, we must account for the origin of life itself. There is, however, an even deeper and more trying irony. In order to enthrone natural selection by dethroning nature's God, the Darwinist must covertly assume a God's-eye view of the proceedings. Natural selection is blind to the survival value of adaptive strategies. Only an intelligent observer can appreciate this problem-solving strategy. Thus the naturalist must step outside of nature and look back at nature with a godlike detachment. A hidden homunculus is always peering over the shoulder of the blind watchmaker. Russell's appeal to seemingly dysteleological features disregards the distinction between ends and means. Natural or moral evils may be a means to a higher good. Moreover, to brand the world as "defective" presupposes an ideal standard of reference. And this, once again, assumes a standpoint superior to nature. Something is only defective if it falls short of the mark. So Russell must resort to goal-oriented norms to eliminate teleology from nature. Seems like an exercise in self-rebuttal. IV. Moral Argument His attack on the moral argument is a variation on his critique of the nomological argument. If the former traded on an equivocation between law and reason, the latter plays on an equivocation between divine goodness and divine fiat. If God commands something because it’s good, then this "fiat" is logically anterior to God himself. There is considerable confusion in this objection. To begin with, the first party may well have a different reason for prescribing or prohibiting certain behavior on the part of the second party than the second party has for compliance. If I tell my four-year-old not to cross the street on his own, my reason is not his reason. His reason is that I told me so, and I told him so for his own safety. But that is hard a reason for me not to cross the street. It is not enough to ask, Did God will it because it is good? The question must be broken down. What is the "it"? Good for whom? Good for what? God didn't will things for his own good. And, in the nature of the case, natural goods are relative goods. What is good for one natural kind is not necessarily good for another. It is not merely God's command that makes something right or wrong, but his command in conjunction with his creation. His commands are suited to the nature of his creatures, and he has suited his creatures to the nature of his commands. Hovering in the background of Russell's discussion is the Euthyphro dilemma. But this dilemma is generated by two Platonic assumptions: (i) goodness is an impersonal universal; (ii) goodness is a generic universal, of which any given good is only a rough approximation. But according to Scripture, goodness is a personal attribute of God. In addition, the Euthyphro dilemma is structurally similar to the Third Man argument. But according, again, to Scripture, creatures to not merely approximate the decree, but exactly answer to the decree down to the very last detail. The logic of Russell's backtracking objection would apply, not only to God, but man. It would entail that no agent could ever have a reason for what he does, because, in that event, he has too many reasons, for he cannot have a reason without having a reason for the reason for the reason. By that logic, Russell didn't have a reason for writing his essay, seeing as every reason demands another reason, ad infinitum. But, as I said before, what a reason assumes is not another reason, but a faculty for reason. A reason assumes a reasoner—no more, no less. Russell is substituting a verbal paradox for a serious argument. Reasons don't exist outside the mind. To say it’s quite doubtful that Christ ever existed is irresponsible even coming from an unbeliever. First of all, there is extrabiblical evidence for Christ (e.g., Tacitus; Josephus; the Talmud). Moreover, we have 27 primary sources dating from the 1C (=the NT) that witness to the historicity of Christ. Russell cites the example of Socrates. Yet we only have three witnesses to the historicity of Socrates (Plato; Xenophon; Aristophanes). Perhaps Russell would object that the NT is a biased source. Why is a disciple of Christ unreliable, but a disciple of Socrates is not? V. Christology Russell says that Jesus was mistaken in his timetable for the Second Coming. Russell is referring to such verses as Mt 10:23; 16:28; 24:34 (cf. Rev 1:1,7). Because Russell was not a student of Scripture, he engages in simplistic prooftexting by lifting isolated verses out of context. Regarding the "imminent" return of Christ, a few things need to be said: (i) According to Scripture, the kingdom of God doesn't come all at once. It has a past, present and future dimension. The OT theocracy was an instance of God's kingdom on earth (e.g., Exod 19:6), but localized in time and space. The first advent of Christ was another instance of God's kingdom on earth (e.g., Mt 12:28-29). This advances the OT vision, but is still limited in time and space. And there is, finally, a global and lasting advent of the kingdom of God in the Second Coming of Christ the King. (ii) The prophecies of Christ (Mt 10:23; 16:28; 24:34; Rev 1:1,7) pick up from where the prophecies of Daniel left off (Dan 2:28-30,44-45; 7:13-14). It is important remember that Daniel was a seer. Visionary revelation is not a chronicle or photograph of the future, and Russell commits a level-confusion when he equates a visionary sequence with a historical sequence. Events imminent within a vision are not necessarily imminent in real time and space. Such visions envision a public event, but they do not assume a one-to-one correspondence between promise and fulfillment. (iii) To attribute false prophecies to Christ logically commits you to the early dating of the Gospels, for no writer would invent or report prophecies which falsified his own case. But that would bring the Gospels back down to the lifetime of the eyewitnesses. He belittles the cursing of the fig tree (cf. Mt 21:18-19). Because Russell doesn't know his way around the OT, he is ignorant of the fact that a fig tree is a type of divine judgment on apostate Israel (e.g. Jer 8:13; Hos 9:10,16-17; Joel 1:7,12; Mic 7:1). Russell's aristocratic heart also goes out to the sorry fate of the Gadarene swine. His advocacy swine rights is touching, and I trust that his Lordship's high principles hindered him from forming any excessive familiarity with a plate of pork-links. When, however, Russell shows more sympathy for the swine than the demoniac, one feels that a certain sense of moral disproportion has invaded his ethical system. But Russell is just warming up for his ringing denunciation of hell. It is hard to know how to respond because Russell offers so little by way of argument. One can only rebut a reason. But a couple of comments are in order: (i) It is counterintuitive, to say the least, to say that God is unjust in punishing the unjust. Isn't that what a just God is supposed to do? Wouldn't we think him unjust for not punishing the unjust? To be sure, some critics would object to the duration of hell or the standard of judgment. But there's no obligation to parry objections which Russell never raises or elaborates. (ii) If Russell doesn't like Christian ethics, what is his alternative? Is secular ethics possible? In his debate with Fr. Copleston, Russell could never bring himself to condemn the Holocaust. (Cf. F. Copleston, Memoirs [Sheed & Ward, 1993], 136-37.) So how is he in any position to be so judgmental about Christian ethics? How can Russell be such a moralizing moral relativist? He then makes the perfectly ridiculous and patently false statement that the doctrine of hell put cruelty into the world. Really? What about the Assyrians—to take just one of many examples? He also draws a causal connection between faith and persecution. But this correlation is very cloudy. The Wars of Religion took place, not during the Middle Ages, but the Enlightenment. The witch-craze took place, not during the Middle Ages, but the Enlightenment. And isn't the time past due for the humanist community to give an accounting of all the atrocities committed under its watch, viz., Baathism, Jacobinism, Maoism, Nazism, Stalinism, Roe v. Wade, the Khmer Rouge, &c. The body count racked up by secular ideologies is quite unrivalled in human history. VI. Freudian Critique He then resorts to a psychogenic explanation of faith. It's all based on fear, period. But it never seems to have occurred to Russell that a reductive analysis cut both ways. For psychogenic explanations may be as applied easily to unbelief as to belief. By his own admission, Russell’s formative years were steeped in the literature of infidelity (e.g. Carlyle, Comte, Gibbon, Ibsen, McTaggart, Mill, and Shelley). If Russell had any capacity for self-criticism, it would occur to him that such exposure at an impressionable age was a highly prejudicial influence on his receptivity to the Gospel. And his emotionally-starved upbringing fits a familiar profile among many famous infidels. (Cf. O. Guinness, Long Journey Home [Doubleday, 2001]; P. Vitz, Faith of the Fatherless: The Psychology of Atheism [Spence, 1999].) In any event, psychogenic explanations of the faith commit the genetic fallacy. Even if someone’s faith amounts to make-believe or wishful thinking, that sort of subjective analysis completely fails to address the issue of objective (e.g., historical) evidence for the faith. Russell then rounds out with a little pep-talk to rally the troops. But Russell has done nothing to lay a foundation for this dutiful optimism, and the track record of secular regimes augurs ill for the cause.
"One of the least understood strategies of the world revolution now moving rapidly toward its goal is the use of mind control as a major means of obtaining the consent of the people who will be subjects of the New World Order." K.M. Heaton, The National Educator
Oh gee, golly ... where in the world did you plagiarize that crap? And here is your author: Isn't he a student of John Hagee whom professes the complete take over of Palestine by Israel?
"Government exists to protect us from each other. Where government has gone beyond its limits is in deciding to protect us from ourselves." -- Ronald Reagan, circa 1977
Beats me. I just grabbed it because I didn't feel like taking the time to rebut Russel (who was an NWO adherent) myself. I've read the piece and for a logician he constructed a pretty piss poor argument. However, the subject bores me to tears. Atheists are always busy trying to prove that a Phillips Screw is a Hex Nut and that Darwin was a deity. Borrrrrrrrrring!
"One of the least understood strategies of the world revolution now moving rapidly toward its goal is the use of mind control as a major means of obtaining the consent of the people who will be subjects of the New World Order." K.M. Heaton, The National Educator
There is some truth about technology. You can feel it, you can see it, you can buy it, you can make some useful tools in life out of it. I suppose, you can even lick it. Religion? It is the basis of war and nothing more.
"Government exists to protect us from each other. Where government has gone beyond its limits is in deciding to protect us from ourselves." -- Ronald Reagan, circa 1977
Not at all. Yes, some use their "religion" to justify their secular materialistic desires but religion does not cause war. Virtually all so-called religious wars can be boiled down, when you study the background, to greed in one form or another. Take the Crusades - it was about real estate and wealth and the Crusaders, mostly Robber Barons and other assorted cutthroats, were tricked out of raping Europe by the Church to go rape and pillage somewhere else. Buddha forsake war, and a Crown, to found a Religion that civilized half of Asia. The claims by atheists that religion causes war has no logical merit.
"One of the least understood strategies of the world revolution now moving rapidly toward its goal is the use of mind control as a major means of obtaining the consent of the people who will be subjects of the New World Order." K.M. Heaton, The National Educator
It gives them an excuse for their holier than thou attitude.
"With respect to the words general welfare, I have always regarded them as qualified by the detail of powers connected with them. To take them in a literal and unlimited sense would be a metamorphosis of the Constitution into a character which there is a host of proofs was not contemplated by its creators." Well ... remove your burka or skull cap .. but the world is infested with war all about religious creed, pal.
"Government exists to protect us from each other. Where government has gone beyond its limits is in deciding to protect us from ourselves." -- Ronald Reagan, circa 1977
It gives them an excuse for their holier than thou attitude. Ain't that the truth. I used to live around the corner from one of the local atheist centers where all ten or 12 of them used to gather and it cracked me up every time I walked by. They had the famous Edison quote on the window regarding the number of Atheists in America but had erroneously transcribed it as the number in Oregon - there were not that many people in Oregon at that time and certainly not at the turn of the century when Edison made the comment.
"One of the least understood strategies of the world revolution now moving rapidly toward its goal is the use of mind control as a major means of obtaining the consent of the people who will be subjects of the New World Order." K.M. Heaton, The National Educator
Governemnts start wars.
How?
"Government exists to protect us from each other. Where government has gone beyond its limits is in deciding to protect us from ourselves." -- Ronald Reagan, circa 1977
I can't begin to tell you how hard I LOL after reading that...
I find it almost as amusing that these Warmists won't acknowledge where their faith lies and whom they really 'serve' but are positive Jesus was a fraud or never existed and that Divinely inspired Scriptures should be totally discounted...
Glad you got a chuckle out of it. I am much less prone to making anyone the butt of a joke anymore, but for atheists I'll make an exception. I have found few people more intolerant, and ill mannered, than militant atheists. They are forever operating on the basis of deriding, denigrating, and generally engaging in all manner of boorish behavaior - all the while proclaiming their superiority over anyone who does not share their disbelief and bad manners.
"One of the least understood strategies of the world revolution now moving rapidly toward its goal is the use of mind control as a major means of obtaining the consent of the people who will be subjects of the New World Order." K.M. Heaton, The National Educator
How? Ever heard of the Iraq war? What about the war in Afghanistan? What about the Persian Gulf War? The Viet Nam war? The Korean war? World war 1 and 2? You are stupid to ask your "how?" question. What a fucking dumbass.
You mention wars (or police actions/military actions) that the US was involved in; these are just a subset of wars in recent years and I note you only used time reference of about the last 100 years. All of these conflicts the US played a major role in as you well know: GWBush deployed troops to stem the tide of radical Muslims. GWBush deployed troops (in concert with NATO) to stem the tide of radical Muslims. Saddaim Hussein said it was written in the Koran and passed down in history that Kuwait was the territory of Iraq although that was a disguise for the need of economic growth. Desert Storm occurred after Hussein's invasion in concert with the UN. Yet, the various factions of the Muslim's set the stage for war in Iran and later Kuwait. Cultural disparity between rural northern farmers and southern capitalists dominated by western influences eventually lead to UN involvement. America got sucked into this quarrel because of the CIA, which authored the "Domino effect theory" ( a worthless piece of trash based upon the influences of the Cold War ). But, beyond the discontent of cultural disparity, the nexus was religious values. Ditto the Vietnam war. Cultural disparity between rural northern farmers and southern capitalists dominated by western influences eventually lead to UN involvement. America got sucked into this quarrel because of the CIA, which authored the "Domino effect theory" ( a worthless piece of trash based upon the influences of the Cold War ). But, beyond the discontent of cultural disparity, the nexus was religious values. Lets chit-chat about the ignition of WWI as it represents one of the worst atrocities in human history. WWI was directly started by an assassination of one of the magistrates in Austria by some Bosnian Serb spy. Now, what does this mean all by itself? It was based on cultural differences as Serbia was influenced by the Ottoman Empire (Muslims) and to this very day, this exists. It was the classic SPY vs. SPY days in the early 1900s with all these empires forming alliances on a formal basis, so after the assassination the various reformed Empires went to war. Lots of culture and relative religion was used throughout the war, with a common battle cry, "GOD is on our side." Ever read Mein Kampf? Contained in that little book are the seeds of discontent about Jews as the Jews dominated the German economy after WWI. Plus there was a fantastic idea developed that inclined to Christian ideals coupled with strict sets of physical attributes purifying the Aryan race. So religion was used as another trigger point for later war.
"Government exists to protect us from each other. Where government has gone beyond its limits is in deciding to protect us from ourselves." -- Ronald Reagan, circa 1977
Thanks for taking the time to write a lengthy reply. Govts still are the main instigators or war though. Sometimes there is a religious pretext. One thing that I find interesting is what you say about Kuwait. I have never heard that the Koran says that Kuwait is part of Iraq. But I don know that at one time Kuwait was part of Iraq. We had no business being there this war with Iraq or the first Iraq war commonly called the Persian Gulf war. It was govt that started it. I don't agree with your reasons for the first gulf war. Have a good day buck
TEXT DOLPHIN To 44144
#2. To: Ferret (#1)
Let's see if Stone can bring himself to check this out. Bet you that he won't watch; but will have a butt load of opinion on this.
#3. To: buckeroo (#0)
#4. To: Original_Intent (#3)
Eric Svendsen is Director of New Testament Research Ministries, an adjunct professor of New Testament at Golden Gate Baptist Theological Seminary (Rocky Mountain campus, Denver CO), and a pastor of New Covenant Bible Church in Aspen Park, CO. He holds a M.A. in New Testament from Trinity Evangelical Divinity School and a Ph.D. in New Testament from North-West University.
#5. To: buckeroo (#4)
Isn't he a student of John Hagee whom professes the complete take over of Palestine by Israel?
#6. To: Original_Intent (#5)
However, the subject bores me to tears. Atheists are always busy trying to prove that a Phillips Screw is a Hex Nut
#7. To: buckeroo (#6)
Religion? It is the basis of war and nothing more.
#8. To: Original_Intent, buckeroo (#7)
The claims by atheists that religion causes war has no logical merit.
James Madison, Letter to James Robertson, April 20, 1831
#9. To: Original_Intent (#7)
The claims by atheists that religion causes war has no logical merit.
#10. To: farmfriend (#8)
The claims by atheists that religion causes war has no logical merit.
#11. To: buckeroo (#9)
Well ... remove your burka or skull cap .. but the world is infested with war all about religious creed, pal.
#12. To: A K A Stone (#11)
Governemnts [sic] start wars.
#13. To: Original_Intent (#5)
Atheists are always busy trying to prove that a Phillips Screw is a Hex Nut and that Darwin was a deity. Borrrrrrrrrring!
"If you love wealth more than liberty, the tranquility of servitude better than the animating contest of freedom, depart from us in peace. We ask not your counsel nor your arms. Crouch down and lick the hand that feeds you. May your chains rest lightly upon you and may posterity forget that you were our countrymen.”—Samuel Adams 
#14. To: Original_Intent (#7)
"If you love wealth more than liberty, the tranquility of servitude better than the animating contest of freedom, depart from us in peace. We ask not your counsel nor your arms. Crouch down and lick the hand that feeds you. May your chains rest lightly upon you and may posterity forget that you were our countrymen.”—Samuel Adams
#15. To: Rotara (#13)
#16. To: buckeroo (#12)
Governemnts [sic] start wars.
#17. To: A K A Stone (#16)
Iraq war?
the war in Afghanistan?
Persian Gulf War?
The Viet Nam war?
The Korean war?
World war 1 and 2?
WWII
#18. To: buckeroo (#17)
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