Friday, November 30, 2007
See also this from letter to children: HT: Jason Pratt
From another letter to a boy named Martin: "The books don't tell us what happened to Susan. She is left alive in this world at the end, having then turned into a rather silly, *conceited* young woman. [emphasis mine] But there is plenty of time for her to mend, and perhaps she will get to Aslan's country in the end--in her own way." (ibid, p 67.)
Hugh Chander writes: I'm not sure I understand Professor Downing's response to Pullman. Is he saying that Pullman is wrong in thinking that the children are 'killed off" in the Last Battle? Is he claiming that, in fact, they all (except Susan) go to Heaven (or whatever) - so they aren't really 'killed off'?
Even if this is so, it neglects the other part of Pullman's accusation, namely that Susan is prevented from going to Heaven because she is getting interested in sex, wearing lip-stick, silk stockings, and so on. In short, she is trying to be 'grown up.'
Pullman says: "Maybe one day she'll grow past the invitations and the lipstick and the nylons. But my point is that it's an inevitable, important, valuable and cherishable stage that we go through. This what I'm getting at in my story. To welcome and celebrate this passage, rather than to turn from it in fear and loathing."
Pullman apparently feels that Lewis is in some way against growing up, against interest in sex, and even, perhaps, against ordinary adult life in this world. Is he totally wrong about this?
VR: Two points: One is that it is pretty evident, in spite of the way many people read Narnia, that Susan is hardly considered hopeless or damned because she isn't on the train at the time of the the train wreck, and I think there are quotations from C. S. Lewis that reject this interpretation (if I can find them or someone can find them for me). The children are told that they have to find Aslan in their own world, and of course we all know Who that is. Lots of people who are fixated on adolescent stuff during adolescence know Christ or come to know Christ. Second, one can take adolescence seriously without pooh-poohing childhood; so it is far from clear that the other three children had no interest in attracting the opposite sex.
There is no question that Lewis was not a happy adolescent, nor is he going to treat adolescence as fondly as he treats childhood. I think to say that Lewis was opposed to growing up is a patent falsehood. He did, however, oppose a certain kind of appeal to "grown-up-ness" which he felt was not legitimate. I remember a colleague of Hugh's at UIUC who used to respond to religious world-views by saying "We've grown up, for heaven's sake" (though, to give him credit, he admitted it was not really a good argument).
Here's an interesting Lewis quote:
C. S. Lewis, on the freedom of reaching maturity:When I was ten, I read fairy tales in secret and would have been ashamed if I had been found doing so. Now that am 50, I read them openly. When I became a man, I put away childish things—including the fear of childishness and the desire to be grown-up.
Of Other World, Edited by Walter Hooper
This is because such an account of what it means to hold a belief rationally allows for no distinction between reasons for holding a belief and rationalisations of that belief. Suppose that chancy Charlie decides what to believe on a certain subject through a game of chance (by associating the various positions that might be held on the subject with the different possible outcomes of the game). Even though Charlie, being an intelligent and creative fellow, can produce formidable arguments for the position he adopts he surely does not hold that belief rationally. The problem here is that the reasons that Charlie offers in support of his belief are not really his reasons. To count as his reasons those reasons must at least partially explain why Charlie believes as he does. That is to say, the reasons are to justify Charlie’s belief those reasons must be part of what brings it about that Charlie believes as he does. It may have been something like this concern that Lewis was voicing in the central passage, quoted above. What does it take for a person’s reasons to be a part of what brings it about that they believe as they do? It seems to me to take, at least, the truth of both P4 and P5, which to remind the reader, ran as follows.
P4) The apprehension of logical laws plays an explanatory role in the acceptance of the conclusion of the argument as true.P5) The state of accepting the truth of a proposition plays a crucial explanatory role in the production of other beliefs, and propositional content is relevant to the playing of this role.
I've often wished that the Anscombe original critique, and the Anscombe final comments. I wrote a brief review of the volume for Amazon. Getting the appropriate permission, in this case, might be difficult. I tried to get a volume together of Lewis-related philosophical essay along with another Lewis scholar, but was not able to pull together such a complex project. One of my plans was to include all the original texts from the Anscombe exchange (though there is a new volume of Lewis essays coming out edited by Walls, Habermas, and Baggett--unfortunately no Anscombe appendix).
As an attempt to show difficulties with Lewis's original argument, the critique works nicely, as Lewis surely admitted. That's a good day's work for a philosopher. If that's all you mean by winning, the Anscombe won. If winning means getting the better of the session at the Socratic, then that's probably right, though reports are mixed. But invariably, "winning" is thought to be a good deal more than that; it is thought to be showing the argument to be fundamentally mistaken and misguided. But in order to hold that Anscombe achieved this, you would have to agree with her that reason-explanations not only can be distinguished between causal explanations, they can be divorced completely, and therefore a "S believes P for reason R" can be answered in a way that leaves completely out of account how the belief is produced and sustained in S. That was popular amongst Wittgensteinians, and I sometimes hear it being defended, but even naturalistic philosophers from Davidson to Dretske to Jaegwon Kim don't want to go that way, and I think (for reasons I give in some detail in my book), they have good reason for so doing.
But yes, I would love to include an appendix to my book with the original documents in it, or make it available online. But it isn't the sort of thing you can include in a monograph without a lot of hassle. I understand that even the Lewis estate can be difficult to deal with for permissions.
Does anyone think that I failed to give an adequate summary of the relevant arguments?
I am linking to the Amazon page on Anscombe's book, which may be out of print but it's still available.
Thursday, November 29, 2007
And in an another interview I hadn't read when I wrote that Pullman said:
But I must come back to what you were saying about Lewis. I don’t think he did set out to evangelise. How many children do we know who have read the Narnia books and didn’t realise they were about Christianity? If he was trying to evangelise, he would have made it jolly clear that Narnia was… He wrote those books at great speed and under great emotional pressure, and I’m inclined to think this began with that famous debate when the philosopher Elizabeth Anscombe carved chunks out of him.
OK, nothing about the fetal position. But good heavens these guys are so predictable. Notice, there's nothing about the actual arguments, or the revised chapter, or anything like that. I'm out of author's copies, or I'd send Pullman a copy of C. S. Lewis's Dangerous Idea.
I really would like to make the Anscombe Legend "bloody deceased."
Wednesday, November 28, 2007
ARTIST: Melanie Safka
TITLE: Look What They've Done to My Song
Lyrics and Chords
Look what they've done to my song, Ma
Look what they've done to my song
Well it's the only thing I could do half right
And it's turning out all wrong, Ma
Look what they've done to my song
/ G - Em - / C - - - / G A / C - / G D7 G D7 /
Look what they've done to my brain, Ma
Look what they've done to my brain
Well they picked it like a chicken bone
And I think I'm half insane, Ma
Look what they've done to my song
I wish I could find a good book to live in
Wish I could find a good book
Well, if I could find a real good book
I'd never have to come out and look at
What they've done to my song
La la la...
Look what they've done to my song
But maybe it'll all be all right, Ma
Maybe it'll all be OK
Well, if the people are buying tears
I'll be rich some day, Ma
Look what they've done to my song
Ils ont changé ma chanson, Ma
Ils ont changé ma chanson
C'est la seule chose que je peux faire
Et çe n'est pas bon, Ma
Ils ont changé ma chanson
Look what they've done to my song, Ma
Look what they've done to my song
Well they tied it up in a plastic bag
And turned it upside down
Look what they've done to my song
Ils ont changé ma chanson, Ma...
Look what they've done to my song, Ma
Look what they've done to my song
Well it's the only thing I could do all right
And they turned it upside down
Look what they've done to my song
I grew up in Phoenix, Arizona, home of Barry Goldwater. Goldwater's conservatism led him to a lifelong suspicion of using the government to undergird moral values, and was horrified at the emphases of people like Falwell and Robertson. Real conservatives also don't suddenly turn in to liberals when it comes to helping their favorite corporate charity cases. I think I am more optimistic about what government can do in the social arena than people like Goldwater, but I think that pro-military as he was, I think he would be opposed to the way in which the Bush admistration has used the military. Given the fact that he was one of the ones to go tell Nixon to resign because the evidence against him was strong, I don't think he would be happy with the Imperial Presidency espoused by the Cheney-Addington-Yoo wing of the Admistration that has for the most part dictated policy for the last 7 years. And I surely don't think he would squandering the Clinton surplus and sending our country into horrifying debt invading and rebuilding a foreign country half a world away.
There used to be a popular song entitled "Look what they've done to my song." Conservatives should ask "Look what they've done to my political philosophy."
Monday, November 26, 2007
1) Debate on the existence of God has to proceed by argument, not by appeals to authority.
2) Accusations of wrongdoing have to be proved, and they have not been in this case.
3) Any ad hominem turn in the discussion of belief in God is a bad thing.
4) While charges of manipulation may be unjustified, Flew has suffered some reduction of "vigor" due to age and that he cannot be regarded as a major player in the philosophy of religion. It doesn't follow from this, however, that the book is fraudulent.
5) What Flew has "converted" to, it is agreed on all hands, is considerably less than traditional theism. On a "Christian exclusivist" view of soteriology, Flew is still headed for eternity in hell.
If people can read Flew's book as an account of an intellectual journey I would hope that there would be enough of Flew there to make it worth the price of purchase. But as cutting edge philosophy of religion, no, I don't expect that. There's no good reason to believe that Flew has deteriorated completely, or that changes in his mind can be entirely explained in terms of Alzhiemer's-type deterioration.
Sunday, November 25, 2007
Friday, November 23, 2007
Pullman obviously brings a lot of anti-Christian baggage to his reading ofLewis; I think he would have "loathed" the Chronicles, regardless of the characters or incidents he found there. Pullman is being willfully obtuse when he says THE LAST BATTLE is about Lewis killing off his main characters. The book explains in one sentence what happened to the children on Earth; it spends the last third of the narrative showing their lives in the eternal morning of the new Narnia, with Aslan and his faithful followers from all generations. THE LAST BATTLE is not about sad endings in this world (tho Lewis knew all about that from childhood), but about wonderful beginnings elsewhere. For a creative writer, Pullman shows are markably stunted imagination in his inability (unwillingness?) to envision the worldview of faith. In any case, I think the less said the better. Others have berated the Chronicles, getting more attention than they deserved with muddled & befuddled psycho-babble. But their effect on the popularity or critical reputation of the Chronicles have been no more than that of gnats trying to bring down a lion. Isay, "Let the heathen rage," and pay the Pullmans of the world no mind . . .
David C. Downing
Yeah, and I'll bet Pullman thinks C. S. Lewis went to his room after his exchange with Elizabeth Anscombe and spent three days in a fetal position planning the Chronicles of Narnia.
P. S. This is a redated post, which I have updated because The Golden Compass is in theaters.
Wednesday, November 21, 2007
But what do you make of this atheist school shooting? I will tell you this, if the gunman had said he was doing it in the name of Jesus, all the infidels would be a lot to say about the violence inherent in the (Christian) system.
I'm not sure how far these arguments should be pushed. But in light of preposterous claims about religion as the source of all violence, these murders need to be pointing out. Anyone know the religious affiliation of the Columbine killers?
1) The poor deserve it, since they're so lazy. (Hardly biblical, to say the least).
2) If government lets big business run its course, the benefits will trickle down to the least fortunate. (On this I agree with Ross Perot. Trickle down didn't trickle).
3) Private charity does it better, more efficiently than government programs. (I'd like to see real hard evidence that private charity picked up the slack when many of the mentally ill were put back on the street during the Reagan adminstration.)
On my view, none of these propositions is true,
Tuesday, November 20, 2007
Physical pain is only one kind of distressing mental state. While imprisonment can be successfully dealt with by many people, no one who is waterboarded can put up with it for any length of time--supposedly KSM set the record at 2 and a half minutes.
The fact that waterboarding seems to contravene international law (unless you get a international judge who's willing to legislate from the bench and allow it) suggests a strong presumption against using it. I can imagine particular instances in which one can make a utlitarian argument for using it given the kind of information one might get. If we had a waterboarding program, it would be helpful to be reassured that we would only do it to people whom we have good reason to believe are high enough in the counsels of al-Qaeda to know about ongoing terror threats. But then you have to worry about the Potato Chip Effect (you can't eat just one). A waterboarding program that hits only the right people would be better than one that waterboards people who don't fit the category. It doens't look as if our program has done that. You then have to look at the collateral damage caused by the harm to our reputation. Does anyone seriously deny that Abu Ghirab photographs weren't put on al Qaeda recruitment posters? The fact that it would be hypocritical of them to do so is beside the point. You have the fact we could be brought to trial for war crimes for doing this, by people who don't think the Geneva conventions are so "quaint" after all. You have the fact that this requires brutalizing and desensitizing the people who do the waterboarding. When you add everything up (and I haven't begun to add everything up here) it looks as if we are selling our birthright for a mess of pottage.
Even if there is a way to waterboard someone without torturing them (Mike's good question) would we end up with people who do it who get sadistic pleasure out of it. C. S. Lewis has Fairy Hardcastle say that you can't get anyone to do this job (which involved torturing people) who doesn't get some kick out of it.
What happens to our character when preventing an admittedly horrible attack like a repeat 9/11 is so important to us that we treat anybody, even a terror suspect, as a subhuman. As Christians we believe that our character is the only thing that lasts forever, everything else, including lives, come to an end. The Gonzales memo suggesting that the "post 9/11 paradigm" "renders quaint" some of the provisions of the Geneva conventions is a scary statement. It says that because "those people" are the way that are, we shouldn't have to follow the rules we agreed to FOR GOOD REASON (and yes, I am shouting!) I can hear the admistration saying, with Uncle Andrew and the White Witch, "Ours is a high and lonely destiny." When we were attacked, the world sympathized with us, but some probably thought "Welcome to the world, USA." There have been brutal and ruthless enemies before. 9/11 is nowhere near the top of the list of great crimes of the world's history. It's only American conceit that suggests otherwise.
Using the Ring of Power to do good, that will probably help in the short run, but it will destroy us in the long run.
Friday, November 16, 2007
Why does it follow that the fact that some of our military sign up for waterboard training make waterboarding not torture? Why? Why not just say that these guys sign up to learn how to deal with torture by dealing with some of it during training. The fact that they beg for it to stop very quickly once it happens is better evidence that it is torture.
In a traditional understanding of everlasting hellfire a person has a resurrection body which is never consumed by the flames of hell, but the flames inflict pain on that person without any actual organ damage. So, I guess, no one gets tortured in hell. I'm sure that'll be a relief to everyone who goes there.
We have to look at what we ordinarily mean when we use words. Inflicting suffering of any kind on a person so that they will do anything to make it stop is the very essence of torture. The rest is quibbling. My Clinton parallel works like this, in case you couldn't see the logic. Bill Clinton denied that he had had "sexual relations" with Monica Lewinsky by using a technical, legal definition of sexual relations which could be used to exclude oral sex performed on him. But it was still very deceitful because most of his listeners weren't thinking in terms of the technical definition, they were thinking in more common-sense terms.
This is the international legal definition of torture, provided by a commentator on Triablogue:
"any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes as obtaining from him or a third person information or a confession, punishing him for an act he or a third person has committed or is suspected of having committed, or intimidating or coercing him or a third person, or for any reason based on discrimination of any kind, when such pain or suffering is inflicted by or at the instigation of or with the consent or acquiescence of a public official or other person acting in an official capacity. It does not include pain or suffering arising only from, inherent in or incidental to lawful sanctions."
This makes it clear that by the legal definition, it doesn't matter if the suffering is physical or psychological.
Thursday, November 15, 2007
Senator Bill Frist was, in my view, rightly criticized for his "diagnosis" of Terri Schiavo.
Please note that Flew is managing to frustrate the hopes of both the atheists and the Christians. Not bad for an Alzhiemer's patient!
For the 1000th time, I'm not looking to Flew for a book of great apologetic value. I'm just asking for a little less rush to judgment. I suspect that the Flew book is being attacked because of its support for ID, rather than for the deism it espouses. IDists, after all, are evil.
tor·ture /ˈtɔrtʃər/ Pronunciation Key - Show Spelled Pronunciation[tawr-cher] Pronunciation Key - Show IPA Pronunciation noun, verb, -tured, -tur·ing.
|1.||the act of inflicting excruciating pain, as punishment or revenge, as a means of getting a confession or information, or for sheer cruelty.|
Wednesday, November 14, 2007
I think conversation reports are often not as reliable as one might think. I am linking to a blog which reports a conversation between the blogger, Jason Rosenhouse, and Angus Menuge, during the Kansas evolution hearings.
Rosenhouse: Bugged Menuge and reporters during lunch. Menuge conceded that I made some "good points" which means I'm a philosopher now. He hadn't thought about emergent properties, and claimed that they were irreducible. Which is wrong in a right way. Or vice versa.
I found that a little tough to believe, since philosophers always have to think about emergent properties. Menuge wrote back as follows:
What I did say is that merely appealing to "emergence" is hardly
explantory unless there is good reason to think that the properties
would emerge--the burden of proof is on the emergentist to show this,
otherwise appeal to emergence is no better than "and then the Fairy
Godmother waived her wand, and a carriage emerged." And even if
some important properties do emerge, that will simply push the
problem further back as to why they do--a universe finely-tuned so
that intentionality emerges hardly sounds like an undesigned one.
They were both there, is one of them lying? I doubt it.
Tuesday, November 13, 2007
Sunday, November 11, 2007
Do you, or do you not, believe that illegality generates a presumption of immorality? I'm not saying a presumption that can't be overridden, I mean a presumption. Or perhaps you don't think international law is real law, that the only "Caesar" that counts is good ole American law.
You know, it might be fun to go smoke a joint right now. There's nothing in the Bible about not smoking pot. But it's against the law, and I don't have a good enough reason to smoke pot to override the moral status the law against pot provides. So I'm going to blog instead.
I don't agree with everything the allies did in WWII, especially the bombing of civilian populations. Neither, by the way, did C. S. Lewis. But we didn't waterboard Nazis when we captured them. So even though we didn't live up to "just war" standards in WWII, we still didn't torture the Nazis or the Japanese. And we convicted someone of war crimes for waterboarding one of us.
MI5 does it, so it must be OK. Two wrongs don't make a right, you need at least three. Is this your argument? Some of us would call this lame.
My focus was on waterboarding, because it seems to me to be a clear case of torture. You want to deny that it is torture? I didn't say all coercive interrogation tactics are torture, I said we had good reason to suppose that we do use tactics like waterboarding that fit within the legal definition of torture.
Does everyone in the Arab world approve of torture, including moderate Arabs? Does the Qu'ran command it? If the Islamic people we are dealing with are total barbarians why in the world are we trying to help set up a democratic government in one of their countries, and spilling all sorts of blood on both sides in doing so?
Does international law count for something? Does the fact that we signed off on the Geneva accords and promised to follow certain rules count for something?
Let's recap my argument:
1. Waterboarding contravenes the Geneva conventions, being thereby defined as torture by international law.
2. Waterboarding also injures our reputation as a civilized nation in the world community.
3. If something is defined as torture by international law, then it should be done only if there is very strong presumptive evidence that much more good than harm, all told, will come from it. For Christians, Romans 13 helps to show this.
4. However, given 2 and other considerations concerning the effectiveness of waterboarding, this seems unlikely in the extreme to be the case.
5. Therefore, our practice of waterboarding is immoral and should be eliminated.
Does this make my reasoning at all clearer?
Friday, November 09, 2007
Thursday, November 08, 2007
If Carrier et al are right, then this book is profoundly tragic. Tragic in virtue of the fact that an honest account of Flew's mental development throughout his career would have been valuable. And tragic that a couple of unscrupulous Christians damaged the credibility of their own faith by passing off their own poor arguments onto a paragon of intellectual honesty. If that's what they did, these guys should be horsewhipped. It does bother me that apparently the book does not delineate the remaining, very important, differences between Flew's own view and orthodox Christianity.
It would be good if Habermas, in his own voice, or Douglas Geivett, who has corresponded with Flew extensively, could say something.
In any event, I would not have expected a cutting edge defense of theistic arguments from Flew at this stage of his life, so the fact that he doesn't provide that would prove fraud. I would have hoped for a sense of his thinking across his career and some idea of what kinds of arguments moved him away from his lifelong atheism. It does seem that the autobiographical stuff has a lot of Flew content.
Please don't take these comments as the final verdict from me. I would have to read it to form my own final opinion, or get the opinion of, as I indicated, people like Swinburne.
"The identity, or close connection between the Fairies and the dead
was certainly believed in, for witches confessed to seeing the dead
among the Fairies. Answers to leading questions under torture
naturally tell us nothing about the beliefs of the accused; but they
are good evidence for the beliefs of the accusers."
_The Discarded Image_, p. 137 (near end of chap. 5)
HT: The Cheshire Cat
We have to distinguish first of all between criticisms of Varghese and criticisms of anyone else. It seems like a lot of people are getting tarred with this brush. There are accusations almost at evangelical Christians as a whole which are disturbing to me. Is Habermas' longtime friendship and discussion with Flew after their debate ghoulish? I was even called giddy by someone.
I'm not giddy about Flew. Since I am a theist, I am pleased that he has discovered that theism in some form is true. It is also commendable that Flew is willing to re-examine long-defended positions. I would be glad to know the story of his journey. But I'm not sure we can expect him to be a leading spokesperson for the arguments he accepts and to engage the philosophical debate on those arguments. I can understand Flew's coming intuitively to accept certain arguments without necessarily being able to be the "point man" on those arguments. If I am right, the arguments he provides are those also defended by people like Robin Collins and Richard Swinburne, and it would be worth hearing from them to see if Flew has competent versions of those arguments. I would know, for example, if Flew were to have an AFR section in his book, whether it made a real contribution to the discussion or not. A charge of incompetence from a dismissive opponent doesn't do much for me.
Most atheists today don't defend atheism the way Flew did. The nonsense charge and the logical problem of evil have been supplanted in the literature by other arguments.
"This is really Roy's doing." A lot is going to depend on the antecedent of "this." Is it the book's content as a whole, or its being put together. If Flew provides the content, Varghese writes it up, and Flew reads it 10 freaking times to make sure that it really does reflect what he believes, and it is marketed as a co-authored work, I don't see that this is fraudulent. I don't understand the "ghoulishness" charge, but I think the real issue is a charge of fraud.
Everyone agrees that some impairment is at work in Flew. The question is whether that impairment has affected his ability to understand and defend philosophical arguments, or is it just trouble remembering names. Or something in between. Medical professionals don't use the term "senility" anymore. Not everything collapses at once and in the same way. Mental abilities are lost in pieces, and short-term memory goes first. Alzheimer's produces a general intellectual collapse, but I see no good reason to believe that Flew has Alzheimer's.
People look at it and say "Oh, same old theist stuff" but that "same old theist stuff" is being debated in the philosophy of religion.
The fact that Flew isn't inclined to enter into pitched debate with the Richard Carriers of the world does not mean that he doesn't hold his convictions for intellectual reasons. (In particular his unwillingness to get into a point-for-point debate with Carrier is, uh er, kind of understandable). It does mean that we should not look to him as the "point man" for the relevant arguments. The fact that you, as an atheist, think poorly of these arguments does not prove fraud.
Has Flew been diagnosed with Alzheimer's disease? If yes, then I would say this is fraud. If no, then we still do get a glimpse of the mind of Tony Flew.
So I say: Christians, don't overestimate the apologetic value of Flew's conversion. Arguments have to be assessed on their merits. The book may be an account of an interesting intellectual journey but may have limited value as apologetics. Atheists, don't accuse people of fraud unless you really do have good evidence for fraud. So far, I'd have to say with Bertrand Russell, "not enough evidence, guys, not enough evidence."
Wednesday, November 07, 2007
IF we really do have good consequentialist reasons to torture someone, then the deontologist-teleologist battle is joined. But first the above-mentioned epistemic difficulties must be surmounted, and to be honest I do not see how they possibly can be.
Of course, we don't need Flew to refute this position. People like Peter van Inwagen, Norman Kretzmann, and Alan Donagan will do just fine. As does C. S. Lewis, although, of course, he was never a real atheist, right?
I don't understand what is "ghoulish" about rejoicing in even a very elderly man coming to believe something that I believe to be both true and important. Some Christians, going way back to the mid-80s when no one thought Flew was senile, have had an affection for the man and thought there was potential for him to change his mind. Even back then, I thought he was more popular amongst Christians than amongst atheists. I knew atheists who thought it terribly gauche of Flew to debate the existence of God in a football stadium. And going to Liberty University to debate the Resurrection?? Tsk. Tsk.
Is anyone seriously claiming that theism is true because Flew says so? Where is this argument given? By whom? Just so you know, that would be a bad argument. If the arguments in the book don't work, Flew's imprimatur won't save them. It will be interesting to see what people like Swinburne, or Robin Collins, who deal with these design-type arguments, think of what Flew has written. I mention these people because they are sympathetic to the overall project of defending the overall line of argument but may say that the arguments are inadequately constructed.
Has there been any reason given for supposing that this has been advertised as anything but a co-authored book? Last I heard, it was advertised as a co-authored book. I'm told that Flew read, and approved, ten drafts. Do we have any good reason to suppose that this isn't true? If Varghese is lying about this it would be misconduct. What does Flew have to do, go on national television and say "I'm Antony Flew and I approve this message? "
Do short-term memory problems that go with advancing age entail that his rethinking of the issue of theism is somehow not fully reflective? Were the quotes that are supposed to be so embarrassing to the conversion story taken in correct context? He is quoted as saying some embarrassing things.
To my mind, anyone who thinks that the Oppenheimer piece is fair and balanced is being credulous. Where's my George Strait tape--put on Oceanfront Property. Having said this I would have to say that it doesn't follow that he's wrong, but he's not fair and balanced.
I didn't buy Flew's arguments when he was an atheist, I may not buy them when he becomes a theist. You may think poorly of them. I said Flew is evidence against slam-dunk atheism. But so is Van Inwagen, Plantinga, and Swinburne. But these are charges of misconduct against Varghese. They need to be proven in order to be accepted.
Look if I were going to fake someone's conversion, I would have them on their knees accepting Christ as Lord and Savior after William Lane Craig shared the Four Spiritual Laws with him. I mean, why stop with deism?
All I am asking is that the apologetic value of this book be assessed on its merits, that Christians avoid overblown appeals to authority and that atheists refrain from making misconduct charges with insufficient evidence. Is that too much to ask?
Really there is just no excuse for this. Absolutely none. Yeah, I've heard the arguments. If you caught the ringleader of a terrorist group who had bombs planted all over New York, and the only way you could find out where they were was to torture the guy, would you do it. I'm enough of a Kantian to say no even in this case. But this assumes something that clearly isn't true--that we could get the information from him by torture and in no other way. Torture victims talk, but they say whatever they think the captor wants to hear in order to get the torture to stop.
Oh, but we're being told that this isn't torture. The last president had an interesting definition of sexual relations. I think this definition is a tad more serious. The people of this country have to insist that this practice be ended permanently, and if that means not approving the attorney general, or impeaching the President, so be it. This isn't a liberal issue, it's not a conservative issue, it's not a Republican or Democrat issue, it's an ethical issue. Pure and simple.
Tuesday, November 06, 2007
Whatever the arguments are, they have to be addressed on their merits. Flew may have changed his mind for inadequate reasons. He's enough of a philosopher to realize that he can't expect people to agree with him because he's Flew.
Why is this so intolerable to the hard-core atheist crowd. Why the character assassination? The mere fact of Flew's conversion to deism undermines the hard-line atheist conviction that there are no real, intelligent ex-atheists. This is the atheist equivalent of the "There are no atheists" position amongst Chrstians, and it was in response to a comment of that sort that I made the claim, which got me into a fight with presuppositionalists, that the claim that there are no atheists is silly. The idea is that once you really realize that the evidence is against theism, you can never turn back. What are they supposed to say now? That Flew wasn't a real atheist? The he was "really" a believer all along?
I'm guessing (and it's just a guess) that Flew has been dismayed at the "zero-concession attitude" that has been taken by many atheists. I mentioned Mackie, and while he lived beore the ID movement arose, I never saw him refer to Swinburne, his frequent intellectual opponent and design argument advocate, as an idiot, with or without capitalizing the first two letters. I think some of his responses to Plantinga were more acerbic than his responses to Swinburne, but here again, nothing so rude. When I see people suggesting that those inclined to accept ID are not even smart enough to be attending college, then I start wondering if we have a person here who is capable of engaging an ideological opponent in a serious conversation. And at that point, I almost wish Flew were still an atheist so that he can dress them down.
And believe me, it grieves me when Christians are rude to their intellectual opponents.
Monday, November 05, 2007
I personally thought that the Oppenheimer piece was pretty clearly biased, in that it sounded as if he had talked to the people on the atheist side (like Carrier), but had not spoken to anybody on the theist side.
I just sometimes wonder if Flew doesn't think that there's been a nasty turn in atheist polemics that was not present when he was atheism's leading representative. I don't recall people like Flew or even Mackie referring to people who believe in an intelligent designer is IDiots.
Among those who have personally been most influential in Tony Flew’s pilgrimage of reason is Professor Gary Habermas. Both intellectually and at a personal level Gary has become one of Tony’s closest friends and advisors. I know this from discussing the matter with Tony. As is their wont, the freethinking blogaholics (with their single digit audiences and gnat-sized attention spans) have turned their guns on all those (including Gary) who are associated with Tony. Since they have no interest in truth or even serious debate, there’s no point spending time or energy on their daily diet of diatribe. The Constitution guarantees freedom of speech. These folks interpret this as a continuous obligation. But that’s no reason for the rest of us to share their fate.
Roy Abraham Varghese
November 3, 2007.
Letters to the Editor
Magazine, The New York Times
620 Eight Avenue
New York, NY 10018
First the good news: Antony Flew is alive and well (physically and mentally) contrary to what readers might assume from Mark Oppenheimer’s article, “The Turning of an Atheist” (New York Times magazine, November 4, 2007). Second, the bad news (for his former fellow atheists): he has not retracted his change of position on the question of God, this despite three years of efforts of malign his mental capabilities and the motives of any theists affiliated with him.
I would like to answer three questions raised by Mr. Oppenheimer’s article:
Did Tony Flew write There is a God? Well, as the cover specifically states, it is written by Flew with yours truly. Oppenheimer says I “made the book sound like more of a joint effort – slightly more, anyway” implying thereby it was a sorta kinda joint effort but, come now, no one seriously believes this. But, as I had told him, the substantive portions of the book came from a combination of Tony’s published and unpublished writings (and by the way he still does write) as well as extensive correspondence and numerous interviews with him. I would be happy to share these with any investigative journalist. The cute sub-titles and the enchanting anecdotes, I’m afraid, did not originate with Tony although he OKed them. Oppenheimer asks “if it was ethical to publish a book under Flew’s name that cites sources Flew doesn’t know well enough to discuss.” Well, I specifically told Oppenheimer that several of these quotes were taken from my previous book and that There is a God dutifully documents this (“For the most part, these quotations are taken from Roy Abraham Varghese, The Wonder of the World …”, p.218). Moreover, Tony edited, corrected and approved at least ten versions of the manuscript.
It should also be noted that Tony didn’t stumble on to his answers to the question at hand overnight – or with this book. As the article rightly notes, the journey began over twenty years ago. Tony, in fact, was a contributor to a book I co-edited in 1992 (Cosmos, Bios, Theos) in which he explored these issues from the other side of the table – but taking the very same approach that he does here.
Does Tony Flew actually believe in a Creator/Intelligence/God? The article’s lead-in states, “But his change of heart may not be what it seems.” Let me be blunt about this (as I was with Oppenheimer). For three years, assorted skeptics and freethinkers have hounded the poor man trying to get him to recant. Believe me, if there was the slightest indication, the remotest suspicion, that he had retracted his new-found belief in God, it would be plastered all across the worldwide web (and beyond). Instead, Tony has taken it on himself to respond to every attack on his intellectual integrity in contributions to publications ranging from a rationalist journal in New Zealand to the latest issue of Skeptic magazine in the UK. The attacks on him are always highlighted on the Internet – his responses are never to be found unless you happen to get hold of the print editions. Not without reason, he now refers to several of the apostles of reason as “bigots”. A key point missed by the article is that it is not just or even mainly the evidence from science that led Flew to change his mind. The single greatest influence on him was philosophical – specifically the book The Rediscovery of Wisdom by David Conway. It was not a tug of war between, on the one hand Paul Kurtz and Richard Carrier, and on the other, the theist scientists, with the data from science as the rope. The rope was a philosophical one and here Conway, Richard Swinburne, Gerald Schroeder (in his exploration of the philosophical implications of science in The Hidden Face of God), et al were decisive.
Is Tony Flew “all there” mentally? Oppenheimer asks if he is “a senescent scholar” with a “failing” memory. As he himself notes, Tony cheerfully volunteered the fact that he has “nominal aphasia”, the inability to reproduce names. Now, starting at the age of forty, the average human being progressively forgets recent names, events and the like. So nothing out of the ordinary there. Is Tony slower to respond when asked a question than a younger person? No question about that – age certainly leaves a mark with each passing year and he is now eighty-four. But then again there are numerous scholars in their seventies and eighties who have trouble remembering recent names and events. And yet in most such cases, the thinkers concerned have been clear and consistent in their reasoning whether or not we agree with their conclusions. The same holds true for Tony. When he sets pen to paper (as will be seen in the most recent issue of Skeptic), he is as cogent and coherent as you could want (and also as terse as he was in his 1950 article). The only reason why people ask questions about his mental faculties is because he dared to change his mind. But let’s not forget that his new view of the world is one embraced by many of today’s leading philosophers in the Anglo-American world as well as most of the pioneers of modern science. This is the dirty little secret that the “new atheists” and their drum-beaters never talk about. It’s so much easier to shoot the messenger!
Roy Abraham Varghese