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substance dualism

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Book Review: “For the Beauty of the Earth” by Steven Bouma-Prediger

fbe-sbpThe practical consequences of… a radical faith are themselves radical. (182, cited below)

How should Christians think about creation care? More importantly, should Christians even bother with creation care? What is the state of the Earth? What does the Bible say about these issues? These are the primary topics which Steven Bouma-Prediger turns to in his work, For the Beauty of the Earth.

Place

We are on Earth, and it is a place full of the glory of God. For the Beauty of the Earth (hereafter FBE) begins with a call to marvel at creation. Bouma-Prediger traces the beauty of the earth through ecological inter-connectedness of animals, plants, and geography in mountains, forests, and lakes. It is truly astounding to think of how the world interacts as a unit; it is still more fascinating to reflect upon how even the–to use a Biblical phrase–“least of these” has an extremely important part to play. I was reading this book while on a camping trip, and it was wonderful to resonate with FBE’s discussion of the wonders of the natural world. But what’s the point?

Bouma-Prediger notes that “We care only for what we love” (21). If we do not love the Earth, we will not care for it. Moreover, he points to the interconnections found throughout the world as a reflection of the importance of all things to creation. He draws ten primary points of importance, including a rejection of the notion that things can be “thrown away”–all things go somewhere; the fact that our actions never affect just one thing; the finitude of resources on the Earth; and the amazing complexity of Creation (19-20).

The Science

Having reflected on our place on Earth, FBE asks: What is the state of planet Earth? Put simply, it is not good. Population is booming while per-capita grain production has not increased, the extinction rates are vastly larger than ever in the past, deforestation is cutting down state-sized holes in the world forests (which leads to a decrease of plants capable of producing oxygen), water consumption is increasing exponentially, topsoil is eroding more quickly than it can be produced, and more.

Bouma-Prediger is careful to present a significant amount of documentation for the claims made in FBE. Consider “Global Warming”- there is an observable upward trend in the average global temperature. There is a real consensus on this topic, although there are always who will disagree with a consensus. It is important to note that “Global Warming” is something of a misnomer because it does not reflect the complexity of the issue. “Climate Change” is a better description, which captures the full range of the impact on the planet.

These issues remain controversial, but those who wish to deny humanity’s impact upon the planet must contend with all the lines of evidence. Bouma-Prediger notes that “The real scientific debate is not over whether global warming is real, but rather is over how much and how fast average global temperature might rise, whether other factors in the climate system will counter or amplify a temperature rise, and what the specific effects will be” (52). [2014 edit: it is interesting to observe that there seems to be some increasing skepticism among scientists over the phenomenon of global warming.]

Finally, he notes that the news is “not all doom and gloom,” for there are many bright spots regarding our care for the Earth as well. Unfortunately, “the case is overwhelming that we humans are responsible for the damage to our home planet” (55). The question it raises is: what now?

Ecological Apologetics

The charge has been made that Christianity is bad for the environment. That is, Christian belief tends to denigrate creation and thus should be rejected, for it cannot provide answers to the ecological crises discussed above. Bouma-Prediger presents a number of ways this objection can be stated and responds accordingly. The complaint ranges from charges that Christian eschatology entails a lack of concern for the current creation to (a very interesting) complaint that because a Christian worldview helped the rise of science, which has itself been the source of many things which harm creation, Christianity is to be blamed for the current crisis.

Bouma-Prediger offers multiple responses. Most importantly, the notion that there is any single root cause for our current ecological crisis is hard to sustain. He offers other responses related to eschatology and more. Christian theology, he argues, in fact gives extremely solid motivation for creation care.

Interestingly, at one point he notes that perhaps substance dualism could be divorced from Christianity (a thesis against which I have argued here). His argument is brief and largely just notes that there are other strands within Christianity which do not rely upon this substance dualism.

Finally, in an interesting spin, the charge is made that materialism actually denigrates the environment. In particular, materialism in the form of economic materialism: when wealth drives worth, the environment will suffer, period. Now, the book does not make the charge that this is the only or even the root cause of our crisis; instead, the point is that when one does value economic gain over other ends, the environment will suffer.

The Question for Christians

Clearly, the most important question is whether or not there is any reason for Christians to care about creation. Interestingly, Bouma-Prediger places this section towards the middle-end of the book as opposed to the beginning. In it, he offers an analysis of several Biblical texts to show that Christians should care for and about creation. Central to this is his conclusion that “Individual creatures and the earth as a whole have an integrity as created by God and as such have more than merely instrumental value” (136). When we view creation as a gift from God–a good gift–we see that no individual part of that creation should be denigrated or seen as merely an instrument.

He goes on to offer a number of ecological vices of excess and deficiency regarding a number of areas related to theology and ecology. These include addiction, belief in autonomy, and more.

A Vision for Creation Care

Finally, Bouma-Prediger presents a brief vision for creation care. He places this squarely within the context of the vice list and Biblical theology. Christians are to act in humility, wisdom, and virtue. As such, they are to care for that which God has given them and be aware that one should not destroy that which sustains oneself. Christians are called to emulate God’s benevolence and love for all creation as illustrated throughout the Biblical text. As such, to be dismissive of individual species or parts of creation does not line up with a Christian worldview.

Conclusion

There are many more themes found throughout FBE and in particular in the area of Christians and the environment. Overall, the book is an astounding, life-shifting read. It raises one’s awareness of the integration of their beliefs with the world around us. It is amazing to immerse oneself in a sense of place–be that a forest, mountain, lake, or elsewhere–and realize that this is truly a great good which God has created for us to enjoy. As embodied creations of God, we are to honor those other created aspects of His plan. We are to care for His creation. The book is commendable in its scope, erudition, and groundedness in those concerns which Christians would perhaps be most interested in. It comes highly recommended.

For the Beauty of the Earth.

Links

Like this page on Facebook: J.W. Wartick – “Always Have a Reason.”

Caring for Creation: A discussion among evangelicals– I write about creation care from a number of perspectives offered at a recent panel of prominent evangelical thinkers in this area.

SDG.

——

The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

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“The Knower and the Known” by Stephen Parrish, Part 2

kk-parrishStephen Parrish’s The Knower and the Known is not merely a critique of physicalism. As we noted in the review of the first part, that critique itself is a decisive, thorough demolishing of major physicalist theories of mind. Here, we will explore Parrish’s exposition of a theory of consciousness.

Thought and Consciousness

What does it mean to have a thought? Parrish notes several aspects which go into the very act of knowing. There must be an object of knowledge; there must be a subject to consider the object; there must be consciousness in order to apprehend concepts and aboutness; there must be a relationship between subject and object and consciousness; there must be understanding of that relationship; and finally there must be a view of the world in which all of this can occur.

Consciousness itself is an extremely complex notion which involves phenomenality: the actual experience of thought; intentionality: the turning of one’s thoughts to consider an object; subjectivity: an agent which is itself the subject of the thought; and rationality: the capacity to order thoughts in such a way as to make sense of them. (206-213).

Consciousness has certain phenomenal properties. That is, when we consider our own thoughts, there is a distinct feeling to them which allows us to differentiate them from simple sense perceptions. There is an aspect of inentionality or attending-to our thoughts which is itself irreducible. Moreover, we are able to comprehend things which are themselves non-physical, such as the nature of a logical argument like modus ponens (226-228).

Consciousness must somehow interact with the physical world. If one is a physicalist, it becomes a matter of reducing consciousness to purely physical explanations, eliminating consciousness, or offering a brute relationship between consciousness and the physical world.

Qualia are also extremely important when considering consciousness. How is it that we are able to see objects as objects with certain properties? What process allows for individual particles/rays of light to manifest themselves in phenomenal consciousness in such a way as to provide a coherent picture of an object? Moreover, “there is more to recognizing qualia than just having color in one’s sensory field; there is also our attention to said qualia, the judgments we make about them, the objects that they represent, and also our memory of them–and these factors can make all of the difference” (257).

Subjectivity is also extremely important to forming a theory of consciousness. It seems that subjects are, in fact, irreducible. For the physicalist, the concept of a subject is extremely difficult. After all, a subject at t1 is going to be different from that subject at t2 in a number of highly relevant physical ways. Their neurons are firing differently from t1 to t2. How is it that subjectivity is maintained. The substance dualist holds that subjectivity is maintained through unity of consciousness which may not be reduced to the physical (291). The unity is preserved through intentionality but more thoroughly through rationality. The use of reason is one of the primary ways to offer continuity of the self. For the subject, S, at t3 is considering both thoughts at t1 and t2 in order to come to a  conclusion at t4. Reason itself has aspects of intentionality which cannot be accounted for on a physicalist view of reality, for a physical object is capable of performing mathematical computations but not understanding the aboutness inherent in those computations (266-267).

Our Minds in the World

Parrish grounds his understanding of consciousness in a theistic worldview. There are numerous difficulties with an account of substance dualism which seem to only be soluble on a theistic interpretation. One of these is the problem of the interaction between body and mind. If God exists, then it seems inherently possible that a deity would be capable of forming the world in such a way that mind could interact with body. Parrish addresses several objections to the notion that an immaterial being could interact with a physical universe while also making an argument for non-physical selfs apart from God interacting in the universe (324ff).

The match of our minds with the world is something which must be accounted for. Parrish notes that if we ground ideal objects in an immaterial being like God, the difficulties with such objects existence and subsistence may be solved. Moreover, the glorious match of our mental life with reality is also explained, for a rational being is the source of all which we observe. If that is the case, then we no longer must appeal to simple brute fact to attempt to explain the phenomena of consciousness; instead, we may note that it is exactly as one might expect given theism (337ff).

And Then There was More…

Parrish concludes the work with a brief comparison of physicalism and substance dualism across multiple questions related to consciousness and the physical world. Finally, there are two appendices which address free will/agency and the theory of panpsychism, respectively.

Conclusion

In Part 1 of this review I outlined Parrish’s discussion of physicalism. Here, we have seen the structure of his substance dualism. It seems to me that Parrish’s deconstruction of physicalism is quite powerful. In particular, I noted that he makes a strong argument that physicalist theories ultimately boil down into either epiphenomenalism or mysterianism, neither of which is plausible. Moreover, his use of numerous examples and thought experiments throughout makes the work easier to comprehend while also providing a solid basis for grounding further discussions in philosophy of mind. Finally, the vast amount of research and documentation Parrish provides makes the work invaluable as a reference for physicalist writings alongside its clear value as a thorough critique of those same works.

The second major section, in which Parrish outlines his view of a theistic dualist ontology, is equally important. He provides a large amount of background for understanding how to put together various aspects of consciousness while also noting that, on theism, these observed phenomena cohere within an ontology, while on physicalism they are generally either discredited or ignored. The one thing the work may lack is a bit of cohesion in the section on substance dualism. Parrish has given a broad vision for how to hold a dualist ontology, but sometimes leaves it up to the reader to put the pieces together. The pieces are there, but not always assembled. I should note, however, that even here Parrish has provided an invaluable resource for those who wish to argue for a dualist vision of philosophy of mind.

I have already noted that Parrish’s The Knower and the Known is a tour de force in the realm of analyzing physicalist theories. However, the work is much more than a simple refutation of physicalism. Alongside that critique, Parrish has laid out the groundwork for substance dualism as a cogent alternative. Simply put, it is a must read for anyone with any interest in philosophy of mind. Comprehensive in scope, exhaustively documented, and interesting to read, The Knower and the Known is a must-have.

Source

Stephen Parrish, The Knower and the Known (South Bend, IN: St. Augustine’s Press, 2013).

SDG.

——

The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Book Review: “The Knower and the Known” by Stephen Parrish – Part 1

kk-parrishWhat is the mind? Are humans purely physical beings? What are we to make of physicalist/materialist philosophies of the mind? Do these debates have any relevance for the existence of God?

Stephen Parrish seeks to answer these questions (and more) in his work, The Knower and the Known (hereafter KK). Perhaps most importantly, Parrish explores issues which range beyond the philosophy and mind and get at the foundations of ontology. The tome therefore provides insights not only into a wide range of topics related to philosophy of mind but also provides applications into other fields.

The work is split into two major sections. The first is an exploration of physicalist/materialist theories of mind; the second is an exploration of consciousness and how theism provides the best explanation for our phenomenal consciousness (among other things). We shall explore these in order. In this post, I shall focus upon Parrish’s critique of physicalism.

Physicalism

Parrish introduces the major physicalist theories related to the mind-body problem. These include reductionism, eliminativism, supervenience, and emergence. In order to make sense of the claim that the mind is a purely physical substance, it is important to come to an understanding of what it means to be “physical,” and Parrish cites numerous philosophers in order to come to a fairly simple working definition: “to be a material object (to be composed of matter) is ultimately to have certain kinds of causal power over certain areas” (69). The definition must, necessarily, be more complex. Thus, various aspects of dimension, space, and the like are explored. Then, KK provides an explanation of the standard materialist/physicalist view of reality, which is essentially that “everything that exists… can be located within space and time…” (85, Parrish’s definition cites that of C. Koons, and is also lengthier, but for the purpose of this review I have left it at this).

The nature of physicalism must also be understood in order to analyze the claims of physicalists. How is it, exactly, that the physical is to account for the mental? Parrish explores numerous ways proposed to explain physically the connection. These are centered around various proposed psycophysical laws, which hold that there are certain ways in which conscious states relate relation to other physical states. There have been many different proposals about how these laws might work.

According to the nomological theory, there is a lawlike correlation between conscious and other physical states. A nomological theorist would note the correlation between neurons firing in the brain and various mental states. The proposal would then lead to a law of correlation (and perhaps causation) for brain states b1, b2, and b3 with conscious states c1, c2, and c3. Parrish notes a number of problems with this theory, however. Most notably is the fact that there are sometimes different patterns of neurons firing for the same thought. Of course, a physicalist could counter that there are different laws for these different patterns as well. In that case, notes Parrish, “there would have to be laws to regulate the relation of every brain state with the relevant phenomenological aspect of thought to which it is correlated” (89-90). Of course, this becomes even more problematic when one considers that there is an infinite set of phenomenological aspects of our consciousness. That is, we can focus our minds around thinking of numbers and continue counting from one to a billion and beyond. For nomological theory to be correct, there must be a specific brain state for each of these thoughts (along with whatever different brain states would need to exist for the variations which can produce the same number). So there would then need to be an infinite set of laws to account for our mental life.

Yet there is another difficulty, for “since it seems possible for different types of brains to have the same conscious phenomenal thought, and every brain is constructed somewhat differently from every other brain, there would have to be even more laws that accounted for conscious items to accommodate all of the brain states of all the different brains” (90). To say that such a theory of mind begins to make a bloated metaphysics seems something of an understatement. And this is not to even begin to consider the possibility of other intelligent life in the universe, which would also need these lawlike relations for governing their conscious states.

And all of this is not to take into account the problems with explaining how and why there could be different patterns for the same thoughts not only across species but also across brains of the same species and also across individuals. A number of other possibilities are examined, including accidental correlation theory, realizability, and identity. Each of these comes with their own set of problems which Parrish elucidates (92-97).

Parrish throws the gauntlet at physicalist theories of mind in the chapter aptly titled “Judging Physicalist Theories of the Mind.” In this chapter, KK provides a thorough critique of all the major physicalist theories of mind. For the purpose of this review, I will only provide the briefest of summaries for each of these critiques. Mysterianism is essentially the notion that we cannot know how consciousness and the brain relate, but we do know that physicalism is true. The problem with this position is that such a position basically pushes the burden of proof unto other physicalist theories of mind as opposed to providing its own explanation, and the theory in fact seems to be just another form of epiphenomenalism.

Eliminativism is a simpler theory in which it is simply asserted that consciousness does not exist (133ff). Such a theory seems patently absurd on its face, yet some physicalist philosophers continue to maintain that despite any appearance to the contrary, “there are no conscious aspects, objects, properties, or events at all” (136). The difficulty with such a position is that it is “self-referentially incoherent” (137). That is, it cannot be consistently believed (whatever it means to “believe” something) that there are on mental state when, in order to have such a belief, one must have some sort of mental state. Parrish further offers a scenario to describe our world in terms of an eliminativist worldview, which would yield a kind of “zombie” world in which our fictional mental states have no relation to the world around  us (149-150).

Identity theory basically asserts that consciousness just is identical to the brain. Much work must be done to analyze this theory by noting which theory of identity one might hold to, along with how such a theory of identity might play out. KK provides just such an exploration and comes to conclude that any of these identity theories falls to a number of objections, including the arbitrariness of the connection between the physical and the [identical] consciousness (162-163). Supervenience theory, which holds that somehow the mental supervenes upon the physical, suffers from providing no actual explanation for how this should be the case and thus basically devolves into one of the other physicalist theories.

Functionalism is the theory that “the conscious mind is the brain functioning in a certain manner” (171). Again, the difficulty here is that this seems to boil down largely into a bare assertion and how closely related to (and probably reliant upon) eliminativism it is.

Higher order theories of mind posit that consciousness is something like the brain scanning itself. However, this provides no explanation for how consciousness could arise and thus is again parasitic upon other varieties of physicalism, most notably eliminativism.

Epiphenomenalism is at the core of Parrish’s critique, for throughout the work he shows in numerous ways how the other physicalist theories of mind are ultimately mysterian or epiphenomenal in nature. Epiphenomenalism is basically the view that consciousness is causally inefficacious. Thus, it is the brain which “does the work” while consciousness is some kind of byproduct of brain activity. However, such a theory does not adequately explain how consciousness may itself arise, nor does it provide any attachment for our thoughts to reality. It thus suffers again from self-referential incoherence, for our mental states have no causal attachment to our brain states or reality. They are, again, merely “epiphenomena” which somehow are generated by our brains. If our mental states happen to line up with reality, that becomes a merely happy accident, for our mental states do not control our brain states but are rather generated by them. This is not to imply that mental states must control brain states to give rise to coherency, but rather to note that unless our mental states are causal in some sense, the very process of rational thought is illusory, for our prior mental states have no connection to our past mental states other than to be generated in a certain temporal order.

Conclusion

We have outlined Parrish’s critique of physicalism. Next week, we shall explore his defense of dualism and his case for theism from the nature of intelligibility. However, by way of conclusions for this section, it is important to note the insights which Parrish has offered in KK. The arguments he presented seem devastating to physicalism. In particular, the fact that so physicalist theories of mind all seem to either ultimately appeal to mystery or reduce consciousness beyond causal powers undermine the physicalists’ ability to explain reality sufficiently. If a worldview cannot even account for something as basic as our thoughts, such a deficiency seems to bode ill for the rest of that view. As noted, we shall note a powerful alternative which Parrish argues for in the latter part of the book, theistic substance dualism.

Parrish, of course, offers much more thorough critiques of every position listed here (along with many that were not included in this outline). The work is extremely important in not only its comprehensiveness but also its thoroughness for exploring theories of mind.

Stephen Parrish’s The Knower and the Known is a tour de force in philosophy of mind. Comprehensive in scope, thoroughly researched (and referenced), and lucid in its insight, this is a book which must be on the shelf of anyone who is remotely interested in the areas it touches.

Source

Stephen Parrish, The Knower and the Known (South Bend, IN: St. Augustine’s Press, 2013).

SDG.

——

The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners, and works of art as credited) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. If you’d like to repost a post, you may do so, provided you show less than half of the original post on your own site and link to the original post for the rest. You must also appropriately cite the post as noted above. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Abortion, fundamentalists, physicalism, and evolution: Sawyer’s “Calculating God” and some contentious issues

I have already written on Sawyer’s Calculating God and how it presents–in great detail–the teleological argument. However, Sawyer’s scope in this masterwork of science fiction was not limited merely to a discussion of heady philosophical and scientific arguments for the existence of God. Instead, he touched on a whole spectrum of controversial issues, giving answers that were often embedded into the narrative itself, and always thought-provoking.

Fundamentalism, Religion, and Abortion

Sawyer lumps fundamentalism in with the discussions about abortion. Unfortunately, fundamentalism is portrayed in the worst possible light, not unlike in the work of Ben Bova. The religious fundamentalists here are extremists bent on destroying anything that counts as evidence against their worldview. As such, they are first introduced as blowing up an abortion clinic (86-87). Frequent readers of my site know that I write often from a pro-life perspective but also that I am very much opposed to violence in this opposition. Unfortunately, such principled opposition is not portrayed as an option in Sawyer’s work.

Interestingly the discussion of abortion in the book–intentionally or not–reveals some important details about the abortion debate. The alien, Hollus, notes the irony in being “pro-life” while also killing people who perform abortions. Yet in this discussion, Hollus reveals something of note:

Hollus looked at me [Tom Jericho, the main character] for the longest time. “These–what did you call them? Fundamentalist extremists? These fundamentalist extremists believe it is wrong to kill even an unborn child?”

“Yes” [Tom responded].

It may take a moment, but think about it: Sawyer expresses incredulity at this notion through the alien Hollus, yet in what may have been a Freudian slip, calls the unborn “children.” Yes, of course I’m opposed to killing an unborn child! In fact, this dialogue reveals exactly what is at stake in the abortion debate: if the unborn is not a human person, then who cares what you do with it? But if it is, then what relevant status difference is there between a child who is located inside the mother as opposed to outside the mother? Again, I’ve written more on this issue elsewhere, but it is important to note that even in expressing incredulity about this, there is a revealing phrase: child. It is an unborn child killed in abortion.

Disturbingly, the book touches on an issue very relevant to the personhood debate: children who are screened for disabilities. In one scene, Hollus is confronted by a child with Down’s Syndrome. He notes nonchalantly that a similar disease is almost always “screened for” in the wombs of the alien mothers (115-116). Unfortunately, this exact thing is happening right now. Unborn children who are shown as having Down’s Syndrome are being aborted inside their mothers at an alarming rate. I can’t help but see this as a modern eugenics movement: killing those we deem unworthy of life for a genetic reason. The logic that this entails is even more disturbing.

Of course the same fundamentalists who bombed the abortion clinic were also out to destroy any evidence for evolution. They sought to destroy a fossil exhibit which they saw as an affront to God. Thus, I can’t help but think that the way Sawyer presents fundamentalists is a bit disingenuous. Not all fundamentalists are incapable of reason and violent. Indeed, almost no fundamentalists are like this! Thankfully, there are positive examples of religious persons in Calculating God, including Tom’s wife.

In one poignant scene, Tom–who is dying from cancer–struggles with the fact that he has been confronted with evidence for the existence of a god. He considers famous atheists who purportedly went to death, all the while denying God’s existence to the end. Yet Tom himself gets down on his knees to pray. When he does so, though, he considers the words of someone from his past: “The Lord works in mysterious ways.” He can’t help but react violently against this:

Such bull. Such unmitigated crap. I felt my stomach knotting. Cancer didn’t happen for any purpose. It tore people apart; if a god did create life, then he’s a shoddy workman, churning out flawed, self-destructing products. “God,” [he prayed] “I wish–I wish you had decided to do some things differently.” (230-231)

Interestingly, in the book, cancer turns out to actually have a purpose… in the sense of being a side-effect of something great: the ability to fuse genetic codes with other intelligently designed species. Here it seems Sawyer has employed a great deal of imaginative techno-babble to explore the notion of a physical god, but it also has hints of a greater good theodicy akin to that of Swinburne.

Physicalism

The discussion of physicalism in Sawyer’s work is very brief, but enlightening. There is a variety of substance dualism here in the sense of emergence. That is, in Sawyer’s fictional world, intelligence and “mind” emerges from matter once complexity reaches a certain threshold. This is similar to the theories of emergence theorists like William Hasker. I can’t help but find this a bit strange. The people who argue for this type of theory are frequently the same who are very hostile to the notion of anything beyond the physical realm, yet they argue that something aphysical can indeed “emerge” from matter itself. Surely this is a leap of the imagination! That matter has creative force simply because it can reach a certain level of complexity seems to me patently absurd.

Not only that, emergence suffers from a second major problem. Namely, if our “mind” is simply a product of complexity in matter, then our “intelligence” is entirely supervenient upon physical complexity. Indeed, our intelligence is a product of that complexity and therefore cannot operate independently of that matter. Therefore, it is hard to see any kind of properties that our minds would have that would be capable of maintaining free will or even rational thought on this theory. Indeed, I have trouble seeing how this theory would be any different from physicalistic monism.

Evolution

The simple notion of evolution is a given in the book. No, it is not friendly to any who are unwilling to accept the notion of “macroevolution,” as the term is used in relevant literature. All the intelligent beings depicted in the book had evolved from a (potentially distinct) distant ancestor.

Darwinian evolution is simply assumed as truth in Calculating God. Or is it? The deity presented in the book is not very conducive to undirected evolution via natural selection and chance. It is portrayed as hurling asteroids at the planets where life was developing in order to press a “reset” button on the creatures that were currently dominant there. It also shown that this deity prevented other catastrophes from happening on these planets, thus interfering with natural selection. Indeed, the evolution depicted here is eerily similar to intelligent design, wherein the process is guided by a deity with a specific aim.

Indeed, one could argue that the entire book is an argument for intelligent design, albeit divorced from much of the theological framework that many of that movement’s frameworks operate within. Yet I can’t help but find this part of Sawyer’s argument (if, indeed, the intention is to make the argument that theists have it all wrong) is completely off. After all, the “god” of Sawyer’s universe is imperfect and concrete in the sense of physically existing. But this works against his concept of deity as being capable of coordinating the events it brings about. Granted, he could perhaps continue to increase the power of this deity beyond what is clearly outlined in the book, but there are hints that the deity is capable of knowing what is happening on places where it is not present, that it is capable of knowing what will happen with certain directions for evolution, and what will happen at the end of the universe. These work against the notion of God as a kind of blundering physical entity that just happens to be supremely powerful. Indeed, the god of calculating God may not be as hostile to Christianity as it initially seems. It serves as a pointer towards the true God of spacetime.

Links

Like this page on Facebook: J.W. Wartick – “Always Have a Reason”

Check out my other post on this book: Aliens that believe in God: The theological speculations of Robert Sawyer’s “Calculating God”

I have discussed the use of science fiction in showing how religious persons act. Check out Religious Dialogue: A case study in science fiction with Bova and Weber.

What would it mean if we discovered life? I have reflected on the possibility: Alien Life: Theological reflections on life on other planets.

Our Spooky Universe– I make the case for the intelligent design argument for the existence of God, which is heavily used throughout Calculating God.

Check out my other looks at popular level books. (Scroll down to see more!)

Source

Robert Sawyer, Calculating God (New York: Tor, 2000).

SDG.

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Quantum Indeterminacy, Materialism, and Free Will: Do our minds shape reality?

The idea is that “freedom” of the will is simply the fact that human behavior is unpredictable, and that this unpredictability is a consequence of the random character of “quantum processes” happening in the brain… To be subject to random mental disturbance is not freedom but a kind of slavery or even madness. (Professor of Theoretical Particle Physics at the University of Delaware, Stephen Barr, 178)

Can there be free will on materialism?

The question has been perpetuated throughout the history of modern science. For quite a while, it was thought that all things were deterministic, given materialism. Thus, the view of life was a bit fatalistic. However, with the advent of Quantum Mechanics, some have argued that quantum indeterminacy allows for freedom of the will. Is that the case?

First, it’s important to outline quantum indeterminacy. On the quantum level, events are probabilistic. What that means is that “given complete information about the state of a physical system at one time, its later behavior [cannot] be predited with certainty… [only] the relative probabilities of various future outcomes [can be predicted]” (Barr, 176, cited below).

It becomes immediately apparent how some might see this as salvation for a physicalist perspective on free will. If events are not determined on a quantum level, perhaps our choices are free in some sense as well. But difficulties with this interpretation arise immediately. First, quantum indeterminacy is not a reflection of our choices, but just that: indeterminacy. As quoted above, our supposed choices would (on physicalism) be merely probabilistic. Our actions would be unpredictable, but that is not freedom. Surely, if the actions we take are merely the reflections of probability curves on a quantum level, that is not the same as freedom. Rather, they would be actions taken due to a basically random process. If I have the “choice” between A and B, and the probability is 50/50 on a quantum level, then my “choice” for B instead of A is just the same as if I flipped a coin. The coin doesn’t choose which side to land on, its just probability.

So it seems that right off the bat, quantum indeterminacy cannot explain free will on materialism or physicalism. Rather than being “free will” it would boil down to random events. As Barr wrote, we would be subject to random mental disturbances, and this would entail slavery at best (178).

But can materialists circumvent this problem? One suggestion is that we have control of quantum events themselves, so we therefore would be in control of our choices. But note that this presupposes a kind of extra-quantum center of control from which we can observe and control quantum events. Let’s put it into a thought experiment. Suppose we granted materialism. In that case, our “selves” are our brains. The brain is a physical object, itself governed by quantum events. Now, the purported way out for materialism is that our brain, a physical thing governed by physical processes, itself monitors and controls physical processes such that they effect the brain in the way the brain has chosen. The difficulties with this position should be immediately apparent. The brain, as a physical object, is itself governed by quantum events. These quantum events are not just logically prior but also temporally prior to the brain. Therefore, those things the brain chooses have been determined by previous physical states of affairs. So ultimately, it’s all material, and it’s all probabilistic. The freedom does not enter into the equation.

The problems don’t end there for those who wish to rescue freedom of the will in materialism. Another issue is that of the observer in a quantum event. In order for quantum indeterminacy to be helpful in regards to free will, the observer of a quantum event would have to be outside of the system. “[T]he observer cannot be considered part of the system that is being physically described and remain the observer of it” (Barr, 238). If all there is were the physical world, then the system would include “me.” I could not be the observer who took action in the quantum events, because I would be part of the description of these events. As Barr puts it:

The mathematical descriptions of the physical world given to us by quantum theory presuppose the existence of observers who lie outside those mathematical descriptions (238).

If materialism were true, then quantum indeterminacy could not rescue free will. The agents who were suppoed to be free would be, themselves, part of the system which they were supposed to observe and determine.

So does quantum indeterminacy factor into free will at all? Here’s where things get really interesting. It seems that those who argue for its importance with free will are correct, in a qualified sense. The indeterminacy provides a necessary, but not sufficient, reason for free will. We’ve already seen that it can’t help out in a purely materialistic world–the brain states which supposedly select from various choices are themselves physically determined by prior choices and/or other physical aspects of reality. But what if there were an immaterial mind in the mix? This immaterial mind would not be determined by prior quantum events, and indeed it could take the place of observer for quantum events. Thus, the immaterial mind could serve as the observer of these quantum events.

Quantum indeterminacy, then, acts as a necessary but not sufficient reason for freedom of the will. While the discovery of quantum indeterminacy ushered in an era in which comprehensive physical determinism was tempered by probability, it allowed an opening for free will which can only be utilized by an extra-physical observer. Because our experience of the world includes an intuitive sense of freedom, the previous arguments therefore provide a strong reason to embrace substance dualism. If we experience the world as one in which we are free, and we cannot be free on materialism, then our experience provides us with evidence against materialism.

The world, it seems, is more than merely the physical.

Source:

Stephen Barr, Modern Physics and Ancient Faith (Notre Dame, Indiana: University of Notre Dame, 2003).

SDG.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation with both the name of the author (J.W. Wartick) and a link to the original URL. This blog is protected by Creative Commons licensing. By viewing any part of this site, you are agreeing to this usage policy.

Omniscience, Substance Dualism, and Private Access

I recently attended a seminar on God and Time with William Lane Craig (view my post on it here). One topic (among many) that caught my interest was Craig’s denial of one of the arguments for substance dualism, namely, the “private access” of some truths.

J.P. Moreland argues for private access in his work The Recalcitrant Imago Dei: Human Persons and the Failure of Naturalism. He argues that mental states have an “ofness or aboutness–directed towards an object” which is “inner, private, and immediate to the subject having them” (20, emphasis his). Basically, the claim is that even were someone else to know everything about J.W. Wartick, they could not say that they know what it is to say “I am J.W. Wartick”, because they are not J.W. Wartick. Certain truths and facts are such that only the knower can know them. I cannot say I am Abraham Lincoln, because I am not him. Nor could I say that I was Abe Lincoln even were I to comprehensively know everything about Abe Lincoln from the events that occurred in his life to the exact synapses in his brain. There is something about a phrase like “I am Abe Lincoln” which only Abe Lincoln can know.

Interestingly, Craig denied that there was such a thing as “private access.” He argued that, were this the case, it would mean God is not omniscient.

Why should it follow that God is not omniscient? Well, Craig defines omniscience as “Knowledge of any and all true statements” (definition from my lecture notes). Due to the fact that God would not know true facts which have private access, argued Craig, there is no such thing as private access. This seemed like an odd way to go about denying private access in regards to substance dualism. The argument seemed to be:

1) Omniscience =def.: God knows any and all true statements.

2) God is omniscient.

3) Truths available only through private access would entail truths God does not know

4) Either God is not omniscient or there are not truths available only through private access (1, 2, 3)

5) God is omniscient (2)

6) Therefore, there are no truths available only through private access (4, 5)

The argument would work, if one agrees with the definition of omniscience in (1). But I find it more likely that omniscience is analogous to omnipotence, which is defined as God’s ability to do anything logically possible. Why should it not be the case that God can only know things which are logically possible to know? On such a view, then, private access would not challenge omniscience whatsoever, because it would be logically impossible for God to know truths only knowable to their subjects.

I brought this up to Craig, and he responded by saying that my definition of omniscience made it into a modal property, and omniscience is not a modal property. I don’t see why omniscience could not be a modal property. In fact, it seems to me as though it is necessarily modal. Omniscience entails that any being which is omniscient would have to know all possible truths about all possible worlds (for any being who did not know truths for all possible worlds could be outdone by a being which knew about more possible worlds), which is clearly a modal claim. So it seems to me omniscience is clearly a modal property, and there is no problem revising Craig’s definition to:

(7) Omniscience=def.: A being is omniscient if it knows everything it is logically possible to know.

Further, a denial of (7) would seem obviously contradictory because one who denies (7) would have to assert:

(7`): Omniscience=def.: A being is omniscient if it knows everything, including things it is logically impossible to know.

And this would lead to contradictions about omniscience. So I don’t see any reason not to revise Craig’s definition of omniscience to note that God can only know that which it is logically possible to know (for a denial of this would imply God’s knowledge could be contradictory). But then private access provides no challenge to omniscience, and Craig’s denial falls apart.

Finally, “private access” seems like an intuitively obvious feature of knowledge. How could one deny that there are truths such as “I am J.W. Wartick”? It seems clear that only I can experience what it is to be J.W. Wartick. So I think it is necessary to modify Craig’s definition and simply deny his argument, both because God cannot know or do the logically impossible, and because “private access” is such a well-established phenomenon.

Edit: See the interesting discussion in the comments below. I am forced to modify the definition I presented in this post in the comments below due to an insightful comment by Midas. Those interested can read below or just read my modification here: “A being is omniscient iff it knows all truths which are not delineated by private access [of others] or experiential knowledge [of others].”

SDG.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation and provide a link to the original URL. By viewing any part of this site, you are agreeing to this usage policy.

The Case for Dualism: Against Monism

Substance dualism seems to be the most reasonable position when it comes to consciousness. I’m going to be exploring the reasons for this throughout several posts.

Substance dualism is the idea that our conscious self is a combination of both a physical and non-physical reality. That is, our consciousness is not just neurons firing in the brain, but also some kind of phenomenal self, which is separate from the physical realm.

One reason for holding to substance dualism is that it avoids the problems of monistic physicalism. Physicalism argues that our conscious self is literally the brain. There is nothing but neurons firing in the brain (okay, it’s a lot more complicated than that, but the general idea is that our brain is our “self”).

Physicalism, therefore, leads to a kind of monism–everything is matter. Depending on which physicalist philosopher one prefers, this can lead to all sorts of problems. We can see this when we examine what exactly composes a “thought.” On dualism, a “thought” is a non-physical, phenomenal experience of the “self”–which is generally referred to either as “mind” or “soul.” On physicalism, a “thought” is identical with a brain state.

In other words, on Physicalism:

Brain state A => Mental state A’

Brain state B => Mental state B’

And so on.

When I experience thought A’, it is because of a prior brain state, A. My mental states are either identical to, or supervenient upon, the physical state of my brain. The problem with this is that it relegates mental states to epiphenomenalism. That is, if a mental state is wholly dependent on a brain state, the mental state is superfluous. This is because the mental state is entirely dependent upon (or identical to) the brain state. On physicalism, a mental state does not occur without a brain state occurring prior to, or in conjunction with, it.

This, in turn, leads to epiphenomenalism because the mental state is, as  I said, superfluous. If it is always the case that Brain state A=> Mental state A’, then Brain state A causes whatever actions we take, for the brain state entails the mental state, which itself is identical to or supervenient upon the brain state to exist. But then, if we cut mental state A’ out of the equation, we would still have Brain state A and the action. Thus, consciousness is entirely superfluous.

Another problem with this is that it also means consciousness doesn’t have to have any connection with the actual world. Our brain states could be causing all kinds of wild mental states which are completely unconnected to what is happening outside of our “self,” but we would never know it or act differently. I could be having the mental states of pigs flying and eating buffaloes as I write this, but it wouldn’t matter because the brain state is what is causative. The mental state is simply a byproduct of the brain state. Or, we could all be zombies, without any kind of phenomenal consciousness, and yet still be performing the same actions.

Yet another problem, on the physicalist perspective, is that there seems to be no reason for our mental states to line up with reality. Why is it that despite the fact that our brain state is causing all of our actions, or mental state seems to line up with those actions? There doesn’t seem to be any reason our mental states should line up with reality. One response could be that we have no reason to suppose they do line up with reality, but then we have no reason to trust anything we “think” and should give up whatever positions we do hold.

Of course, monistic physicalism actually argues that there is no mental state A’ generated by brain state A, but I don’t see any reason for believing this is true, for they are of two completely different kinds. One is gray mush, the other is a phenomenal image of a cat. One is composed of neurons shooting impulses to and fro, the other is the idea that “I wish I had eaten breakfast.” The law of identity states that A = A. But, according to monistic physicalism, my gray mush/neurons firing = image of cat. This is simply false.

So, I have no reason to accept physicalism on any of these formulations, and every reason to reject it. Physicalism is epiphenomenal, gives us reasons to doubt our basic intuitions, and makes any thoughts we have completely arbitrary.

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The preceding post is the property of J.W. Wartick (apart from citations, which are the property of their respective owners) and should not be reproduced in part or in whole without the expressed consent of the author. All content on this site is the property of J.W. Wartick and is made available for individual and personal usage. If you cite from these documents, whether for personal or professional purposes, please give appropriate citation and provide a link to the original URL. By viewing any part of this site, you are agreeing to this usage policy.

 

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