Almost five years ago, I published my “20+ Questions for Theists.” They say hindsight is 20/20. After reading the numerous comments in the combox, I can see that I was not as clear as I would have liked to have been. So I’d like to offer a clarification before reposting the list of questions, which has now grown to 25 (or so).
Many people incorrectly assumed that the list was supposed to function as a list of “gotcha!” questions. Even our own Keith Parsons commented, “Any Bible-believing Christian could easily answer these.” Sure enough, many did. It’s easy to invent “just-so,” ad hoc explanations for why, if God exists, God allowed some fact F to obtain. But that is of very little philosophical interest. (More on that in a moment.) But even more important, it misses the point.
These questions are not meant to be used as “gotcha!” questions; rather, they are intended to simply introduce my evidential case against theism (see, e.g., here, here), which is still very much a work in progress. Each question is a specific instance of a more generic ‘meta-question’: “Which explanatory hypothesis, naturalism or theism, is the best explanation?” For details, see “Basic Structure of My Evidential Arguments.” That page lays out the schema for all of my evidential arguments.
That page also explains the logically correct way for evaluating potential answers to my questions. Allow me to explain. Let’s assume an answer has the following generic form:
An. God exists; allows some fact F to obtain for reason n.
Such answers function as auxiliary hypotheses to the ‘core’ hypothesis of theism. Accordingly, they need to be evaluated using what Purdue University philosopher Paul Draper calls the “Weighted Average Principle” or WAP. Using WAP forces us to ask two questions. First, assume that theism is true but, for a moment, ignore the evidence for F. On theism alone (i.e., ignoring the evidence for F), what reason is there to expect that An would be true? If theism alone doesn’t “predict” An, then An is an ad hoc auxiliary hypothesis and so An cannot be used to successfully defend theism. Second, assume that An is true. What reason is there to expect that F is true? This matters because if An doesn’t “predict” F, then appealing to An is literally irrelevant to the task of defending theism. (Again, for details, see “Basic Structure of My Evidential Arguments.”)
Here, then, is my list of questions:
- The question “Why is there something rather than nothing” presupposes “nothing” as being the normal state of affairs. Why believe that? Why can’t we flip the question on its head? In other words, why can’t it be the case that the normal state of affairs is for things to actually exist and nothingness itself would be weird? (HT: Thy Kingdom Come (Undone))
- Given that the universe has a finite age, why did the universe begin with time rather than in time?
- Why is so much of our universe intelligible without any appeal to supernatural agency? Why does the history of science contains numerous examples of naturalistic explanations replacing supernatural ones and no examples of supernatural explanations replacing naturalistic ones?
- Why is the physical universe so unimaginably large?
- If you believe that visual beauty is evidence of God, why isn’t the universe saturated with auditory, tactile, or other non-visual types of sensory beauty?
- If you believe the universe is fine-tuned for intelligent life, why isn’t our universe teeming with life, including life much more impressive than human life?
- Why would God use biological evolution as a method for creation? Do you have any answer that is independent of the scientific evidence for evolution?
- Why would God desire to create embodied moral agents, as opposed to unembodied minds (such as souls, spirits, or ghosts)? Why is the human mind dependent on the physical brain?
- Did Australopithecus have a soul? What about homo habilis? Homo erectus? Neanderthals? Why or why not? (HT: Keith Parsons)
- How do souls interact with physical matter? Do you have any answer that is not tantamount to “I don’t know?” (HT: Keith Parsons)
- If you believe humans have free will, why would humans have free will if God exists? Why are we able to exercise free will in some situations but not others?
- Why are pain and pleasure so connected to the biological goals of survival and reproduction, but morally random? Is there some greater good that logically requires (or logically requires risking) that suffering be used to motivate animals to pursue the biological goal of self-preservation? Does some moral end make it desirable for suffering to continue even when it serves no biological purpose? For example, why do sentient beings, including animals which are not moral agents, experience pain or pleasure that we do not know to be biologically useful?
- Why do only a fraction of living things, including the majority of sentient beings, thrive? In other words, why do very few living things have an adequate supply of food and water, are able to reproduce, avoid predators, and remain healthy? Why would God create a world in which all sentient beings savagely compete with one another for survival? Why do an even smaller fraction of organisms thrive for most of their lives? Why do almost no organisms thrive for all of their lives?
- Why is there social evil, i.e., instances of pain or suffering that results from the game-theoretic interactions of many individuals?
- Why does God allow horrific suffering (and relatively little glorious pleasure)?
- Why does horrific suffering often destroy a person, at least psychologically, and prevent them from growing morally, spiritually, and intellectually?
- Why is there nonculpable (reasonable) nonbelief in God? Why are there former believers, i.e., people who, from the perspective of theism, were on the right path when they lost belief? Why are there so many people who gave their lives to God only to discover there is no God? Why are there lifelong seekers? Why are there converts to nontheistic religions and especially nonresistant believers who arrive as a result of honest inquiry at nontheistic experiences and beliefs? Why are there isolated nontheists, i.e., people who have never so much as had the idea of God?
- Why do some believers feel there is evidence for God’s existence on which they may rely, but in which God is not felt as directly present to her experience, and may indeed feel absent?
- Why are there such striking geographic differences in the incidence of theistic belief? Why does theistic belief vary dramatically with cultural and national boundaries? For example, why does a population of millions of non-theists persist in Thailand but not in Saudi Arabia? And why has the global incidence of theistic belief varied dramatically over time, i.e., during the existence of the human species?
- Why do only some people have religious experiences? In particular, why is it that most of the people who do have religious experiences almost always have a prior belief in God or extensive exposure to a theistic religion?
- For those people who do have religious experiences, why do they pursue a variety of radically different religious paths, none of which bears abundantly more moral fruit than all of the others?
- Why do so many people report not experiencing God’s comforting presence in the face of tragedies?
- Why does the the relatively new discipline of cognitive science of religion support the claim that we have a Hyperactive Agency Detection Device (HADD), which causes human beings to naturally form beliefs about invisible agents? Considering HADD’s poor track record of producing true beliefs about invisible agents in general, why should we trust it when it produces a belief about one invisible agent, the God of theism?
- Why does God allow such confusion or disagreement among people, including theists, about what is morally good or bad and morally right or wrong?
- Why should we believe that, of the innumerable deities worshipped by human beings over the ages, yours is the one that really exists? Why believe in Yahweh rather than Zeus, Odin, Marduk, Ishtar, Osiris, Quetzalcoatl, Madame Pele, Ahura-Mazda, etc., etc., etc.? (HT: Keith Parsons)
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