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586 lines
30 KiB
Plaintext
9 page printout
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Reproducible Electronic Publishing can defeat censorship.
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The value of this 360K disk is $7.00. This disk, its printout,
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or copies of either are to be copied and given away, but NOT sold.
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Bank of Wisdom, Box 926, Louisville, KY 40201
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**** ****
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PAMPHLETS for the PEOPLE
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No. 11
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DEITY AND DESIGN
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by
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Chapman Cohen
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THE PIONEER PRESS
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**** ****
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Deity and Design
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THE ONE certain thing about the history of the human intellect
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is that it runs, from ignorance to knowledge. Man begins knowing
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nothing of his own nature or of the nature of the world in which he
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is living. He continues acquiring a little knowledge here and
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there, with his vision broadening and his understanding deepening
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as his knowledge increases. Had man commenced with but a very small
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fraction of the knowledge he now possesses, the present state of
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the human mind would be very different from what it is. But the
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method by which knowledge is acquired is of the slowest. It is by
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way of what is called trial and error. Blunders are made rapidly,
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to be corrected slowly; some of the most primitive errors are not,
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on a general scale, corrected even to-day. Man begins by believing,
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on what appears to be sound evidence, that the earth is flat, only
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to discover later that it is a sphere. He believes the sky to be a
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solid something and the heavenly bodies but a short distance away.
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His conclusions about himself are as fantastically wrong as those
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he makes about the world at large. He mistakes the nature of the
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diseases from which he suffers, and the causes of the things in
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which he delights. He is as ignorant of the nature of birth as he
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is of the cause of death. Thousands of generations pass before he
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takes the first faltering steps along the road of verifiable
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knowledge, and hundreds of thousands of generations have not
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sufficed to wipe out from the human intellect the influence of
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man's primitive blunders.
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Prominent among these primitive misunderstandings is the
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belief that man is surrounded by hosts of mysterious ghostly
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agencies that are afterwards given human form. These ghostly beings
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form the raw material from which the gods of the various religions
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are made, and they flourish best where knowledge is least. Of this
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there can be no question. Atheism, the absence of belief in gods,
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is a comparatively late phenomenon in history. It is the belief in
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gods that begins by being universal. And even among civilized
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peoples it is the least enlightened who are most certain about the
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existence of the gods. The religions scientist or philosopher says:
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"I believe "; the ignorant believer says: " I know."
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Bank of Wisdom
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Box 926, Louisville, KY 40201
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1
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DEITY AND DESIGN
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Now it would indeed be strange if primitive man was right on
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the one thing concerning which exact knowledge is not to be gained,
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and wrong about all other things on which knowledge has either
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been, or bids fair to be, won. All civilized peoples reject the
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world-theories that the savage first formulates. Is it credible
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that with regard to gods he was at once and unmistakably correct?
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It is useless saying that we do not accept the gods of the
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primitive world. In form, no; in essence, yes. The fact before us
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is that all ideas of gods can be traced to the earliest stages of
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human history. We have changed the names of the gods and their
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characteristics; we even worship them in a way that is often
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different from the primitive way; but there is an unbroken line of
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descent linking the gods of the most primitive peoples to those of
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modern man. We reject the world of the savage; but we still, in our
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churches, mosques, synagogues and temples, perpetuate the theories
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he built upon that world.
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_____
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In this pamphlet I am not concerned with all the so-called
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evidences that are put forth to prove the existence of a God. I say
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"so called evidences," because they are not grounds upon which the
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belief in God rests; they are mere excuses why that belief should
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be retained. Ninety per cent. of believers in God would not
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understand these "proofs." Roman Catholic propagandists lately, as
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one of the advertisements of the Church, have been booming the
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arguments in favor of a God as stated by Thomas Aquinas. But they
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usually preface their exposition -- which is very often
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questionable -- by the warning that the subject is difficult to
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understand. In the case of Roman Catholics I think we might well
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raise the percentage of those who do not understand the arguments
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to ninety-five per cent. In any case these metaphysical,
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mathematical, and philosophic arguments do not furnish the grounds
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upon which anyone believes in God. They are, as I have just said,
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nothing more than excuses framed for the purpose of hanging on to
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it. The belief in God is here because it is part of our social
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inheritance. We are born into an environment in which each newcomer
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finds the belief in God established, backed up by powerful
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institutions, with an army of trained advocates committed to its
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defence and to the destruction of everything that tends to weaken
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the belief. And behind all are the countless generations during
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which the belief in God lived on man's ignorance and fear.
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In spite of the alleged "proofs" of the existence of God,
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belief in him, or it, does not grow in strength or certainty. These
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proofs do not prevent the number of avowed disbelievers increasing
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to such an extent that, whereas after Christians proclaiming for
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several generations that Atheism -- real Atheism -- does not exist,
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the defenders of godism are now shrieking against the growing
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number of Atheists, and there is a call to the religious world to
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enter upon a crusade against Atheism. The stage in which heresy
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meant little more than all exchange of one god for another has
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passed. It has become a case of acceptance or rejection of the idea
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of God, and the growth is with those who reject.
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This is not the way in which proofs, real proofs, operate. A
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theory may have to battle long for general or growing acceptance,
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but it grows provided it can produce evidence in its support. A
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Bank of Wisdom
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Box 926, Louisville, KY 40201
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2
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DEITY AND DESIGN
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hypothesis is stated, challenged, discussed, and finally rejected
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or accepted. On the question of the hypothesis of God the longer it
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is discussed the less it is believed. No wonder that the ideal
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attitude of the completely religious should be "on the knee," with
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eyes closed and mouths full of nothing but petitions and grossly
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fulsome praise. That is also the reason why every religions
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organization in the world is so keen upon capturing the child. The
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cry is: "If we lose the child we lose everything" -- which is
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another way of saying that if we cannot implant a belief in God
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before the child is old enough to understand something of what it
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is being told, the belief may have to be given up altogether. Keep
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the idea of God away from the child and it will grow up an Atheist.
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If there is a God, the evidence for his existence must be
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found in this world. We cannot start with another world and work
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back to this one. That is why the argument from design in nature is
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really fundamental to the belief in deity. It is implied in every
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argument in favor of Theism, although nowadays, in its simplest and
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most honest form, it is not so popular as it was. But to ordinary
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men and women it is still the decisive piece of evidence in favor
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of the existence of a God. And when ordinary men and women cease to
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believe in God, the class of religious philosophers who spend their
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time seeing by what subtleties of thought and tricks of language
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they can make the belief in deity appear intellectually respectable
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will cease to function.
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_____
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But let it be observed that we are concerned with the
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existence of God only. We are not concerned with whether he is good
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or bad; whether his alleged designs are commendable or not. One
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often finds people saying they cannot believe there is a God
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because the works of nature are not cast in a benevolent mould.
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That has nothing to do with the essential issue, and proves only
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that Theists cannot claim a monopoly of defective logic. We are
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concerned with weather nature, in whole, or in part, shows any
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evidence of design.
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My case is, first, the argument is fallacious in its
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structure; second, it assumes all that it sets out to prove, and
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begs the whole question by the language employed; and, third, the
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case against design in nature is, not merely that the evidence is
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inadequate, but that the evidence produced is completely
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irrelevant. If the same kind of evidence were produced in a court
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of law, there is not a judge in the country who would not dismiss
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it as having nothing whatever to do with the question at issue. I
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do not say that the argument from design, as stated, fails to
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convince; I say that it is impossible to produce any kind of
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evidence that could persuade an impartial mind to believe in it.
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The argument from design professes to be one from analogy.
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John Stuart Mill, himself without a belief in God, thought the
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argument to be of a genuinely scientific character. The present
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Dean of St. Paul's, Dr Matthews, says that "the argument from
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design employs ideas which everyone possesses and thinks he
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understands; and, moreover, it seems evident to the simplest
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intelligence that if God exists he must be doing something, and
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therefore must be pursuing some ends and carrying out some
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Bank of Wisdom
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Box 926, Louisville, KY 40201
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3
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DEITY AND DESIGN
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purpose." (The Purpose of God, p. 13.) And Immanuel Kant said the
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argument from design was the, oldest, the clearest and the best
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adapted to ordinary human reason. But as Kant proceeded to smash
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the argument into smithereens, it is evident that he had not very
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flattering opinion of the quality of the reason displayed by the
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ordinary man.
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But what is professedly an argument from analogy turns out to
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offer no analogy at all. A popular Non-conformist preacher, Dr.
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Leslie Weatherhead, whose book, Why do Men Suffer? might be taken
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as a fine text-book of religious foolishness, repeats the old
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argument that if we were to find a number of letters so arranged
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that they formed words we should infer design in the arrangement.
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Agreed, but that is obviously because we know that letters and
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words and the arrangement of words are due to the design of man.
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The argument here is from experience. We infer that a certain
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conjunction of signs are designed because we know beforehand that
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such things are designed. But in the case of nature we have no such
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experience on which to build. We do not know that natural objects
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are made, we know of no one who makes natural objects. More, the
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very division of objects into natural and artificial is all
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admission that natural objects are not, prima facie, products of
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design at all. To constitute an analogy we need to have the same
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knowledge that natural objects are manufactured as we have that
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man's works are manufactured. Design is not found in nature; it is
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assumed. As Kant says, reason admires a wonder created by itself.
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The Theist cannot move a step in his endeavor to prove design
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in nature without being guilty of the plainest of logical blunders.
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It is illustrated in the very language employed. Thus, Dr. Matthews
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cites a Roman Catholic priest as saying, "The adaptation of means
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to ends is an evident sign of an intelligent cause. Now nature
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offers on every side instances of adaptations of means to ends,
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hence it follows that nature is the work of an intelligent cause."
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Dr. Matthews does not like this way of putting the case, but his
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own reasoning shows that he is objecting more to the argument being
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stated plainly and concisely rather than to its substance. Nowadays
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it is dangerous to make one's religious reasoning so plain that
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everyone can understand the language used.
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Consider. Nature, we are told, shows endless adaptations of
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means to ends. But nature shows nothing of the kind -- or, at
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least, that is the point to be proved, and it must not be taken for
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granted. If nature is full of adaptation of means to ends, then
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there is nothing further about which to dispute. For adaptation
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means the conscious adjustment of things or conditions to a desired
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consummation. To adapt a thing is to make it fit to do this or
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that, to serve this or that purpose. We adapt our conduct to the
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occasion, our language to the person we are addressing, planks of
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wood to the purpose we have in mind, and so forth. So, of course,
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if nature displays an adaptation of means to ends, then the case
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for an adapter is established.
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But nature shows nothing of the kind. What nature provides is
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processes and results. That and nothing more. The structure of an
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animal and its relation to its environment, the outcome of a
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chemical combination, the falling of rain, the elevation of a
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mountain, these things, with all other natural phenomena, do not
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Bank of Wisdom
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Box 926, Louisville, KY 40201
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4
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DEITY AND DESIGN
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show an adaptation of means to ends, they show simply a process and
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its result. Nature exhibits the universal phenomenon of causation,
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and that is all. Processes and results looked like adaptations of
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means to ends so long as the, movements of nature were believed to
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be the expression of the will of the gods. Bat when natural
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phenomena are regarded as the inevitable product of the properties
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of existence, such terms as "means" and "ends" are at best
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misleading, and in actual practice often deliberately dishonest.
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The situation was well expressed by the late W.H. Mallock, --
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"When we consider the movements of the starry heavens to-
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day, instead of feeling it to be wonderful that these are
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absolutely regular, we should feel it to be wonderful if they
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were ever anything else. We realize that the stars are not
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bodies which, unless they are made to move uniformly, would be
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floating in space motionless, or moving across it in random
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courses. We realize that they are bodies which, unless they
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moved uniformly, would not be bodies at all, and would exist
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neither in movement nor in rest. We realize that order,
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instead of being the marvel of the universe, is the
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indispensable condition of its existence -- that it is a
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physical platitude, not a divine paradox."
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But there are still many who continue to marvel at the wisdom of
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God in so planning the universe that big rivers run by great towns,
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and that death comes at the end of life instead of in the middle of
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it. Divest the pleas of such men as the Rev. Dr. Matthews of their
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semi-philosophic jargon, reduce his illustrations to homely
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similes, and he is marvelling at the wisdom of God who so planned
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things that the two extremities of a Piece of wood should come at
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the ends instead of in the middle.
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The trick is, after all, obvious. The Theist takes terms that
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can apply to sentient life alone, and applies them to the universe
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at large. He talks about means, that is, the deliberate planning to
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achieve certain ends, and then says that as there are means there
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must be ends. Having, unperceived, placed the rabbit in the hat, he
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is able to bring it forth to the admiration of his audience. The
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so-called adaptation of means to ends -- property, the relation of
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processes to results -- is not something that can be picked out
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from phenomena as a whole as an illustration of divine wisdom; it
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is an expression of a universal truism. The product implies the
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process because it is the sum of the power of the factors expressed
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by it. It is a physical, a chemical, a biological platitude.
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_____
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I have hitherto followed the lines marked out by the Theist in
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his attempt to prove that there exists a "mind" behind natural
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phenomena, and that the universe as we have it is, at least
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generally, an evidence of a plan designed by this "mind." I have
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also pointed out that the only datum for such a conclusion is the
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universe we know. We must take that as a starting point. We can get
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neither behind it nor beyond it. We cannot start with God and
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deduce the universe from his existence; we must start with the
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world as we know it, and deduce God from the world. And we can only
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do this by likening the universe as a product that has come into
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existence as part of the design of God, much as a table or a
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Bank of Wisdom
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Box 926, Louisville, KY 40201
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5
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DEITY AND DESIGN
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wireless-set comes into existence as part of the, planning of a
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human "mind." But the conditions for doing this do not exist, and
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it is remarkable that in many cases critics of the design argument
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should so often have criticized it as though it were inconclusive.
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But the true line of criticism, the criticism that is absolutely
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fatal to the design argument is that there is no logical
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possibility of deducing design from a study of natural phenomena.
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And there is no other direction in which we can look for proof. The
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Theist has never yet managed to produce a case for design which
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upon examination might not rightly be dismissed as irrelevant to
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the point at issue.
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In what way can we set about proving that a thing is a product
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of design? We cannot do this by showing that a process ends in a
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result, because every process ends in a result, and in every case
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the result is an expression of the process. If I throw a brick, it
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matters not whether the brick hits a man on the head and kills him,
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or if it breaks a window, or merely falls to the,ground without
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hurting anyone or anything. In each case the distance the brick
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travels, the force of the impact on the head, the window, or the
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ground, remains the same, and not the most exact knowledge of these
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factors would enable anyone to say whether the result following the
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throwing of the brick was designed or not. Shakespeare is credited
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with having written a play called King Lear. But whether
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Shakespeare sat down with the deliberate intention of writing Lear,
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or whether the astral body of Bacon, or someone else, took
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possession of the body of Shakespeare during the writing of Lear,
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makes no difference whatever to the result. Again, an attendant on
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a sick man is handling a number of bottles, some of which contain
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medicine, others a deadly poison. Instead of giving his patient the
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medicine, the poison is administered and the patient dies. An
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inquest is held, and whether the poison was given deliberately, or,
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as we say, by accident, there is the same sequence of cause and
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effect, of process and result. So one might multiply the
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illustrations indefinitely. No one observing the sequences could
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possibly say whether any of these unmistakable results were
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designed or not. One cannot in any of these cases logically infer
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design. The material for such a decision is not present.
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Yet in each of these cases named we could prove design by
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producing evidence of intention. If when throwing the brick I
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intended to kill the man, I am guilty of murder. If I intend to
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poison, I am also guilty of murder. If there existed in the mind of
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Shakespeare a conception of the plan of Lear before writing, and if
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the play carried out that intention, then the play was designed. In
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every case the essential fact, without a knowledge of which it is
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impossible logically to assume design, is a knowledge of intention.
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We must know what was intended, and we must then compare the result
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with the intention, and note the measure of agreement that exists
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between the two. It is not enough to say that one man threw the
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brick, and that, if it had not been thrown, the other would not
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have been killed. It is not enough to say if the poison had not
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been given the patient would not have died. And it certainly is not
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enough to argue that the course of events can be traced from the
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time the brick left the hands of the first man until it struck the
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second one. That, as I have said, remains true in any case. The law
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is insistent that in such cases the intent must be established; and
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in this matter the law acts with scientific and philosophic Wisdom.
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||
|
||
Bank of Wisdom
|
||
Box 926, Louisville, KY 40201
|
||
6
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||
|
||
DEITY AND DESIGN
|
||
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Now in all the cases mentioned, and they are, of course,
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merely "samples from bulk," we look for design because we know that
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men do write plays. men do poison other men, and men do throw
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things at each other, with the purpose of inflicting bodily injury.
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We are using what is known, as a means of tackling, for the time
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being, the unknown. But our knowledge of world-builders, or
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universe designers, is not on all-fours with the cases named. We
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know nothing whatever about them, and therefore cannot reason from
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what is known to what is unknown in the hopes of including the
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unknown in the category of the known.
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Second, assuming there to be a God, we have no means of
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knowing what his intentions were when he made the world -- assuming
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that also. We cannot know what his intention was, and we contrast
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that intention with the result. On the known facts, assuming God to
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exist, we have no means of deciding whether the world we have is
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||
part of his design or not. He might have set about creating and
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||
intended something different. You Cannot, in short, start with a
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physical, with a natural fact, and reach intention. Yet if we are
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to prove purpose we must begin with intention, and having a
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knowledge of that see how far the product agrees with the design.
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It is the marriage of a psychical fact with a physical one that
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alone can demonstrate intention, or design. Mere agreement of the
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"end" with the "means" proves nothing at all. The end is the means
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brought to fruition. The fundamental objection to the argument from
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design is that it is completely irrelevant.
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||
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||
The belief in God is not therefore based on the perception of
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||
design in nature. Belief in design in nature is based upon the
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||
belief in God. Things are as they are whether there is a God or
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||
not. Logically, to believe in design one must start with God. He,
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||
or it, is not a conclusion but a datum. You may begin by assuming
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a creator, and then say he did this or that; but you cannot
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||
logically say that because certain things exist, therefore there is
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||
a God who made them. God is an assumption, not a conclusion. And it
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||
is an assumption that explains nothing. if I may quote from my
|
||
book, Theism, or Atheism: --
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||
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"To warrant a logical belief in design, in nature, three
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||
things are essential. First, one must assume that God exists.
|
||
Second, one must take it for granted that one has a knowledge
|
||
of the intention in the mind of the deity before the alleged
|
||
design is brought into existence. Finally, one must be able to
|
||
compare the result with the intention and demonstrate their
|
||
agreement. But the impossibility of knowing the first two is
|
||
apparent. And without the first two the third is of no value
|
||
whatever. For we, have no means of reaching the first except
|
||
through the third. And until we get to the first we cannot
|
||
make use of the third. We are thus in a hopeless impasse. No
|
||
examination of nature call lead back to God because we lack
|
||
the necessary starting point. All the volumes that have been
|
||
written and all the sermons that have been preached depicting
|
||
the wisdom of organic structures are so much waste of time and
|
||
breath. They prove nothing, and can prove nothing. They assume
|
||
at the beginning all they require at the end. Their God is not
|
||
something reached by way of inference, it is something assumed
|
||
at the very outset."
|
||
|
||
|
||
Bank of Wisdom
|
||
Box 926, Louisville, KY 40201
|
||
7
|
||
|
||
DEITY AND DESIGN
|
||
|
||
_____
|
||
|
||
Finally, if there be a designing mind behind or in nature,
|
||
then we have a right to expect unity. The products of the design
|
||
should, so to speak, dovetail into each other. A plan implies this.
|
||
A gun so designed as to kill the one who fired it and the one at
|
||
whom it was aimed would be evidence only of the action of a lunatic
|
||
or a criminal. When we say we find evidence of a design we at least
|
||
imply the presence of an element of unity. What do we find?
|
||
|
||
Taking the animal world as a whole, what strikes the observer,
|
||
even the religious observer, is the fact of the antagonisms
|
||
existing in nature. These are so obvious that religions opinion
|
||
invented a devil in order to account for them. And one of the
|
||
arguments used by religious people to justify the belief in a
|
||
future life is that God has created another world in which the
|
||
injustices and blunders of this life may be corrected.
|
||
|
||
For his case the Theist Requires co-operative action in
|
||
nature. That does exist among the social animals, but only as
|
||
regards the individuals within the group, and even there in a very
|
||
imperfect form. But taking animal life, I do not know of any
|
||
instance where it can truthfully be said that different species of
|
||
animals are designed so as to help each other. It is probable that
|
||
some exceptions to this might be found in the relations between
|
||
insects and flowers, but the animal world certainly provides none.
|
||
The carnivora not only live on the herbivore, but they live, when
|
||
and where they can, on each other. And God, if we may use Theistic
|
||
language, prepares for this, by, on the one hand, so equipping the
|
||
one that it may often seize its prey, and the other, that it may
|
||
often escape. And when we speak of a creation that brings an animal
|
||
into greater harmony with its environment, it must not be forgotten
|
||
that the greater harmony, the perfection of the "adaptation" at
|
||
which the Theist is lost in admiration, is often the condition of
|
||
the destruction of other animals. If each were equally well adapted
|
||
one of the competing species would die out. If, therefore, we are
|
||
to look for design in nature we can, at most, see only the
|
||
manifestations of a mind that takes a delight in destroying on the
|
||
one hand what has been built upon the other.
|
||
|
||
There, is also the myriads of parasites, as clear evidence of
|
||
design as an anything, that live by the infection and the
|
||
destruction of forms of life "higher" than their own. Of the number
|
||
of animals born only a very small proportion can ever hope to reach
|
||
maturity. If we reckon the number of spermatozoa that are "created"
|
||
then the number of those that live are ridiculously small. The
|
||
number would be one in millions.
|
||
|
||
Is there any difference when we come to man? With profound
|
||
egotism the Theist argues that the process of evolution is
|
||
justified because it has produced him. But with both structure and
|
||
feeling there is the same suicidal fact before us. Of the human
|
||
structure it would seem that for every step man has, taken away
|
||
from mere animal nature God has laid a trap and provided a penalty.
|
||
If man will walk upright then he must be prepared for a greater
|
||
liability to hernia. If he will live in cities he must pay the
|
||
price in a greater liability to tuberculosis. If he will leave his
|
||
|
||
|
||
Bank of Wisdom
|
||
Box 926, Louisville, KY 40201
|
||
8
|
||
|
||
DEITY AND DESIGN
|
||
|
||
animal brothers behind him, he must bear reminders of them in the
|
||
shape of a useless coating of hair that helps to contract various
|
||
diseases, A rudimentary second stomach that provides the occasion
|
||
for appendicitis, rudimentary "wisdom teeth" that give a chance for
|
||
mental disease. It has been calculated that man carries about with
|
||
him over one hundred rudimentary structures, each absorbing energy
|
||
and giving nothing in return.
|
||
|
||
So one might go on. Nature taken from the point of view most
|
||
favorable to the Theist gives us no picture of unified design. Put
|
||
aside the impossibility of providing a logical case for the
|
||
inferring of design in nature, it remains that the only conception
|
||
we can have of a designer is, as W.H. Mallock, a staunch Roman
|
||
Catholic, has said, that of "a scatter-brained, semi-powerful,
|
||
semi-impotent monster ... kicking his heels in the sky, not perhaps
|
||
bent on mischief, but indifferent to the fact that he is causing
|
||
it."
|
||
____________________
|
||
|
||
Issued for the Secular Society Limited, and
|
||
Printed and Published, by
|
||
The Pioneer Press (G.W. FOOTE & Co., LTD.)
|
||
2 & 3, Furnival Street, London, E.C.4,
|
||
ENGLAND
|
||
|
||
**** ****
|
||
PAMPHLETS FOR THE PEOPLE
|
||
By CHAPMAN COHEN
|
||
|
||
(The purpose of this series is to give a bird's-eye view of the
|
||
bearing of Freethought on numerous theological, sociological and
|
||
ethical questions.)
|
||
|
||
1. Did Jesus Chit Ever Exist?
|
||
2. Morality Without God.
|
||
3. what is the Use of Prayer?
|
||
4. Christianity and Woman.
|
||
5. Must We Have a Religion?
|
||
6. The Devil.
|
||
7. What is Freethought?
|
||
8. Gods and Their Makers.
|
||
9. Giving 'em Hell.
|
||
10. The Church's Fight for the Child.
|
||
11. Deity and Design.
|
||
12. What is the Use of a Future Life?
|
||
13. Thou Shalt Not Suffer a Witch to Live.
|
||
14. Freethought and the Child.
|
||
15. Agnosticism or ... ?
|
||
16. Atheism.
|
||
17. Christianity And Slavery.
|
||
|
||
Price Twopence Postage One Penny
|
||
___________
|
||
|
||
Read. "THE FREETHINKER"
|
||
Edited by CHAPMAN COHEN
|
||
Every Thursday Price Threepence
|
||
Specimen Copy Post Free
|
||
|
||
Bank of Wisdom
|
||
Box 926, Louisville, KY 40201
|
||
9
|
||
|