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admin | How To Get My Girl Back | 09.10.2014
MenuFearless doesnt mean you're completely unafriad and it doesnt mean you're bulletproof, it means you have alot of fears.. Our past letters were filled with tangents, bickering, and accusations of intellectual misconduct. So now you are going to argue that Christianity offers the best available explanation of S.
If that is agreeable to you, then we will also need to agree on a common model of explanation. A proposed explanation is a hypothesis or theory that someone considers to be explanatory of X. A potential explanation is a hypothesis or theory that, if true, would be explanatory of X. A successful explanation is a potential explanation of X that we have sufficient reason to accept (according to the model of explanation we choose). Why go after his premise — which is definitely the battleground he chose — when even if you grant the premise, the conclusion does not obtain? As one example, evolution is the “best” explanation for life since it’s the only naturalistic explanation that we have. It would be hard for naturalism to be the best explanation for evil if it is incompatible with their agreed-upon definition of evil. So instead of pigeon holing yourself by giving him the field you wish to pigeon hole yourself by choosing the field? Can you not use VD’s argument with the twist that Lucifer gives the same conception of evil that Christianity apparently gives, and conclude that one should worship Lucifer instead of Jesus?
And there is no problem at all even within the Christian paradigm of Lucifer giving a compelling account of suffering, evil, and injustice. Or is there an assumption hidden somewhere that makes that second argument absurd, but leaves the first unscathed?
I find your summation of Vox’s reply to your question to be incomplete in representing what he actually said in his second letter. Of course I mention this only because that is how the universe is grinding me out of the wave function.

Conversational Atheist: If Lucifer gives the exact same compelling account of evil, you should worship Lucifer. You neglect that fact that if Lucifer does offer the best explanation for evil, you still must account for Lucifer. Hey Luke — I had a long discussion with a friend of mine about what he thinks we are missing in our back and forth (I sent him a link). What is the possible connection between having a mythological narrative that gives an explanation for something we see in our everyday lives — and the mythological characters of that narrative actually existing?
Hmmm, perhaps I should write a post on what an argument to the best explanation is, since they are used so widely in many areas of philosophy, including philosophy of religion. C’mon, do you really mean to suggest a reasonable observer cannot form an informed opinion unless they’ve plumbed the depths of explanation theory? We have agreed to a friendly dialogue about the reasons for our beliefs, though we’ll try to avoid regurgitating all the usual arguments for and against the existence of God. Let’s say the modal ontological argument establishes the existence of an omniscient, omnipotent, and all-good being. And I am going to argue that metaphysical naturalism offers the best available explanation of S. Doesn’t that mean that for the sake of this argument, metaphysical naturalism is not an available option? But I am ill-prepared to defend the explanatory virtues of supernatural worldviews I do not actually defend. There are several models on offer, and our arguments will not meet each other if we use different models. I think metaphysical naturalism is a better explanation for the existence of sadism than Christian theism, according to the objective criteria for what makes an explanation successful (explanatory scope, explanatory power, blah blah blah). Because I believe in evil… to the extent that evil can be said to exist, it proves not only the validity of Christianity but its necessity as well. There is only correct and incorrect thought, correct and incorrect action in accordance with accurate facts as nature provides them and logically-consistent human reasoning. Since he is not even purported to be an infinite-personal creator of all, his existence is contigent, rather than necessary.

A Christian asserts a huge number of highly dubious propositions that are not established even if all these arguments are granted. We might also compare the explanatory merits of other supernatural worldviews with regard to S. So I hope you agree with me about this: You will argue that Christianity offers the best available explanation of S, and I will argue that metaphysical naturalism offers the best available explanation of S.
One option is Bayesian confirmation theory, which has been deployed by theists like Richard Swinburne and Robin Collins. I consider the terms hypothesis and theory to be on a continuum, with theories being more complex and perhaps containing many distinct hypotheses. He’s going to argue that Christianity has the best explanation for the existence of sadism. Also, there are two competing goals among human beings and frequently within each of us individually – the primary desire for compassionate civilization AND the primary desire for the savagery of the wild. It is the man who hunts down and kills the lion for sport who may be seen as evil in lion eyes … and in the eyes of civilized human beings. Therefore, if Lucifer exists and is the author of evil, something must exist which brought Lucifer into existence.
Design arguments establish that he purposely designed the universe to host intelligent life. For example, Christians believe that Jesus is God, that God answers prayers, that God is Triune, that God will send believers to heaven and unbelievers to hell, that God commands us not to murder or rape or lie or worship other gods or dishonor our parents or sleep with certain people, etc.
Both the civilized and the savage must depend on correct thought and correct action to survive in nature and among themselves.
Therefore, if you believe in Lucifer, based on the Christian account, you must also believe in the infinite-personal God of Christianity.

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