Why atheism cannot be true (part 2)

In part one of “Why atheism cannot be true” I looked at the subject of the ultimate origin of the universe, and concluded that none of the options available to the rational human mind supports the view that an intelligent personal creator does not exist. In summary: the ideas of the universe from nothing, infinite regress and a beginning of the universe from a pre-existing impersonal state are all incoherent. On the other hand, the idea that the universe had a definite beginning which resulted from the actions of an intelligent, conscious, personal being with free will overcomes the difficulties inherent in the atheistic hypotheses.

But cosmology is not the only area in which it can be shown that the atheistic view of reality can be refuted. The most fundamental subject within human learning – an area of study that undergirds both science and mathematics – reveals the inadequacy of the view that reality can only be explained in purely naturalistic terms. This discipline is epistemology: the study of knowledge itself.

Every claim about reality stands or falls on its epistemological credentials. If epistemology judges a truth claim to be incoherent and self-refuting, then such a claim cannot conceivably be true. There is no proof more compelling than an epistemological one. Mathematics is often perceived to be the most ‘elemental’ of all subjects, but this is not the case. All mathematical proofs presuppose the objective validity of reason. If a claim about reality fails to uphold and explain reason itself, then nothing else can be proven to be true within that worldview.

Atheism and the idea of ‘evidence’
The following are frequent claims by atheists, and such assertions populate the internet as well as publications promoting the view that no God exists:

“There is no evidence for God’s existence and therefore all gods must be assumed not to exist” – anonymous atheist on the internet.

“Despite such well-financed efforts [by the ‘infamous’ Templeton Foundation], no evidence for God’s existence has yet appeared.” – Richard Dawkins

“That which can be asserted without evidence, can be dismissed without evidence.” – Christopher Hitchens (with reference to claims about God).

“Extraordinary claims require extraordinary evidence.” – Carl Sagan (as with the Hitchens’ quote, this is also with reference to claims about God)

All these comments have one thing in common: they tacitly claim some level of competence in the field of epistemology. All these authors assume that their naturalistic (therefore atheistic) view of reality is epistemologically sound and rationally valid, and therefore any other view of reality is to be rejected.

I will now investigate this implied claim, to discover whether it really is sound and coherent.

The anonymous internet atheist and the three well-known atheists quoted above all make comments which presuppose a certain definition of the concept of ‘evidence’. All four comments state, in different ways, that “there is no evidence for the existence of God” – or there is “no ordinary evidence” (therefore the only evidence that could be adduced for God has to be ‘extraordinary’, whatever that means!).

Because the claim that “there is no evidence for God” is often not explained, we are left to guess what kind of evidence the atheist would accept. If we define ‘God’ as “the intelligent, personal – and therefore conscious – all-powerful creator and sustainer of the universe”, then it is not unreasonable to infer His existence from at least certain aspects of reality (for example, high levels of order and complexity within nature, the validity of reason, free will, the moral sense, consciousness). Even if some people do not accept that we could ‘prove’ that God exists on the basis of these inferences, they cannot logically dismiss the validity of such an approach. It is not irrational to infer intelligent causation of intelligent and intelligible effects. If that were the case, then we would require proof that only a non-intelligent cause can produce an intelligent and / or intelligible effect, which is clearly absurd.

So obviously the atheist who claims that “there is no evidence for God” cannot include inference in his definition of the idea of ‘evidence’. If that is the case, then what are we left with? There are a couple of famous atheist analogies that can help us to answer this question…

Carl Sagan’s “Dragon in the Garage” analogy:

Someone claims that “a fire-breathing dragon lives in my garage”. This (apparently female) dragon is also invisible and floats in the air, so cannot leave footprints, if we try to capture images of them by spreading flour on the garage floor. The dragon’s fire also possesses no heat, so cannot be detected by an infrared sensor. The dragon is also incorporeal, so spray painting will not reveal her existence. Every physical test of her existence is countered with a “special explanation” of why it won’t work.

Sagan then asks: “What’s the difference between an invisible, incorporeal, floating dragon who spits heatless fire and no dragon at all?”

The other well-known atheist analogy is John Wisdom’s “Parable of the Invisible Gardener” which was later developed by Anthony Flew:

“Once upon a time two explorers came upon a clearing in the jungle. In the clearing were growing many flowers and many weeds. One explorer says, ‘Some gardener must tend this plot’. The other disagrees, ‘There is no gardener’. So they pitch their tents and set a watch. No gardener is ever seen. ‘But perhaps he is an invisible gardener.’ So they set up a barbed-wire fence. They electrify it. They patrol with bloodhounds. But no shrieks ever suggest that some intruder has received a shock. No movements of the wire ever betray an invisible climber. The bloodhounds never give cry. Yet still the Believer is not convinced. ‘But there is a gardener, invisible, intangible, insensible to electric shocks, a gardener who has no scent and makes no sound, a gardener who comes secretly to look after the garden which he loves.’ At last the Sceptic despairs, ‘But what remains of our original assertion? Just how does what you call an invisible, intangible, eternally elusive gardener differ from an imaginary gardener or even from no gardener at all?’”

Now both these analogies have something in common: they both assume that the evidence for the existence of something – or someone – must involve some element of direct observation or sense perception. Both are examples of “strong empiricism”, which claims that “all knowledge comes via sense perception” – i.e. we can only know what we can observe or perceive with our senses.

Of course, we assume that there is no “invisible dragon” in the garage or “invisible gardener” tending a plot in a clearing in the jungle. But these are not valid analogies of God, because these ideas are trivial, whereas the idea of God is non-trivial. Thus both analogies commit the fallacy of a category error. A trivial idea has no – or little – effect on reality, whereas a non-trivial idea has strong explanatory force. Therefore to lump Russell’s teapot, Sagan’s dragon, Wisdom and Flew’s gardener, the Flying Spaghetti Monster, the Invisible Pink Unicorn, invisible fairies down the bottom of the garden etc etc, in the same category as the intelligent, personal creator of the universe, is rationally inadmissible. The concept of a supreme, intelligent, personal creator implies something about the nature of reality, whereas these other ideas cannot imply anything at all.

If certain effects were observed, which could only reasonably be caused by an invisible dragon in a garage or by an invisible gardener in a jungle clearing, then we would be justified in stating that “there is evidence for the existence of these beings”, even if they were imperceptible to our senses. We would be constructing this theory on the basis of inference.

Science uses inference all the time. In fact, the scientific method is impossible without it. We could not infer the Big Bang, dark matter, most of the process of evolution or even draw conclusions about most of the functioning of the universe without inference. The only way we can draw any conclusion from any scientific experiment is to bridge the gap between that particular experiment and the general functioning of the universe by assuming – thus inferring – that the laws of physics and chemistry hold true throughout the whole of nature. If, for example, we observe matter functioning in a certain way in London, we infer that it would function in the same way in Paris or New York. Do we really need to repeat the experiment in every place, before we could draw a conclusion? We infer that matter is essentially the same in Paris and New York as it is in London.

Thus the atheist view of ‘evidence’ is far too restricted and unworkable even within science. The claim that “there is no evidence for God” has to be translated as “there is no direct observational evidence of the being of God according to the tenets of strong empiricism”. And I would agree. God is not a physical being floating around somewhere in the air. Indeed if He were, He would not be God, who transcends space and time.

The impossibility of the atheist theory of knowledge
It is not simply the case that atheists have a defective and limited understanding of the concept of ‘evidence’, but that their theory of knowledge on which their view of evidence is based, is logically impossible.

The quotes and analogies cited above all presuppose the epistemological theory of “strong empiricism”, which I will henceforth simply refer to as ‘empiricism’ (I say ‘strong’ empiricism to distinguish it from the ‘weak’ empiricism which is mixed with rationalism. Of course, some knowledge comes via sense perception – no sane person doubts that! But “weak empiricism” is really little different from “weak rationalism”, and is irrelevant to this debate.). Some atheists may dispute this point, and state that “of course, there are innate ideas which do not come to us via sense perception”. Fine. But then they have no grounds for asserting the philosophy of naturalism (aka materialism, physicalism), which requires a belief in strong empiricism, given that our only epistemic relationship with nature is through the senses. If they then argue that innate ideas have their origin in nature, they would be guilty of special pleading or question begging – assuming naturalism to be true as the means of concluding that it is true. That is, of course, dishonest.

The theory of empiricism is an idea, and is not derived from sense perception. There is no observation or scientific experiment that tells us that “all knowledge comes to us by means of sense perception”. The concept is not some physical thing floating around in the universe or discernible at the subatomic level. It is an a priori idea, and therefore it precedes sense perception. Therefore the idea of empiricism itself breaks its own fundamental rule: we cannot know empiricism to be true if we believe it is true. In fact, if we believe it is true, then we are breaking its own method of verification. It is the ultimate leap of faith.

Atheists often accuse theists of “taking a leap of faith” into the dark, or into irrationality. They often claim that faith involves ignoring evidence or is even exercised in spite of the evidence. Whether some believers do this or not, it is certainly true that an atheist, who subscribes to the philosophy of naturalism, makes just such a leap of faith. He insists on subscribing to a view of knowledge which is self-refuting, and therefore logically impossible. It defies all logic to hold to a view that “evidence can only be defined and verified empirically” when that very idea cannot be verified empirically.

But it gets worse…
But in the light of this, the atheist could still say, “well, OK, there are innate ideas, and we accept that not all knowledge comes to us by means of sense perception, but we still think that the philosophy of naturalism is most probably true, even if we cannot absolutely prove it, whereas the God theory is implausible.”

This is the position of “atheistically inclined agnosticism”. Firstly, such a position logically disqualifies any atheist from declaring a believer in God to be irrational, which should put an end to the vitriol of much debate on the subject of the existence of God. Secondly, the atheist is saying that a theory, which is logically dependent on a self-refuting theory of knowledge, may be true. Well, “may be true” implies the assertion “it is logically possible that this theory is true”. How can this be the case, when we have already established that the basis of the theory is logically impossible! Modal logic thus disqualifies atheistically inclined agnosticism.

The fundamental problem with atheism, is that this worldview cannot explain reason itself. We are being asked to believe that ‘reason’ derived entirely from the human ‘mind’, which itself derived from the physical human brain, and this evolved without any purpose other than mere survival. Thus, according to this view, reason emerged merely as a survival mechanism. If this is the case, then all ideas (beyond the most immediate perception – and perhaps even these) are equally valid. The “idea of God” is no more invalid than the “idea of naturalism”. According to the philosophy of naturalism both ideas emerged merely as aids to survival. Thus we are told that religious people believe in God, because it helps them cope with reality, but according to this logic atheists do not believe in God for precisely the same reason! Objective truth has nothing to do with it.

Clearly we can see that the philosophy of naturalism is entirely self-refuting. If all ideas (especially metaphysical ideas) are merely aids to survival, then we could never know whether the philosophy of naturalism itself were true (this philosophy being, of course, a metaphysical idea, given that it makes a claim about reality as a whole).

So the philosophy of naturalism is impossible. Of course, there are some atheists who claim to hold to some form of supernaturalism (which is the only alternative to naturalism). This kind of impersonal supernaturalism may really only be an extension of naturalism, but even if it is not, such atheists have no rational grounds for criticising anyone with a religious belief.

Is death the end? What does logic say?

In the aftermath of a tragedy, many people, in their grief, express the belief that their loved one is now in a better place. Messages such as these express this feeling of hope:

“You are now a star that will shine brightly forever”

“You are an angel in heaven”

“We will meet again one day”

…and many others, with similar thoughts and feelings.

All such expressions have one thing in common: they affirm a belief that there is some form of life after death. Even the simple “Rest in peace” could imply this.

There are other people who limit themselves to ‘telling’ their loved one that “you will always be in my thoughts”, “I will never forget you” and so on. These thoughts tend to suggest that all that will survive death is a memory remaining in the minds of friends and relatives still alive.

Wishful thinking?
A sceptic would dismiss the former kind of sentiment as mere wishful thinking, although I am sure most would appreciate the need to be sensitive to bereaved people at their time of grief. But from an intellectual point of view, such thoughts would be regarded by sceptics as essentially irrational and the product of desperate wishful thinking, which denies the “facts of reality”. Atheists, of course, would draw this conclusion.

Here are some typical comments by leading atheists, expressing their view that life is transitory and death is final. These quotations are featured on the website of the British Humanist Association:

“I believe this is the only life we have…” – Natalie Haynes

“Our lives are less than a thousand months long…” – Professor AC Grayling

“I have a strong sense of awe and wonder in the world, which my cells are so fleetingly a part of…” – Jim Al-Khalili

And I could quote many similar views from other atheist sources.

Now any true sceptic will demand evidence for any assertions. Such a person demands logically coherent supporting arguments. I therefore consider myself a ‘sceptic’, but my scepticism is directed at these atheists, who are making a truth claim that I believe they need to substantiate. In fact, I would argue that they are the ones indulging in wishful thinking and sentimentality, and that it is their view of reality, which lacks logical coherence, as I will explain.

Body and soul
What these atheists are essentially saying is: “Nothing survives the death of the body. When your body dies, that is it. No more life in any form. No consciousness. Nothing. Just an eternity of complete and total oblivion.”

Now, we need to consider the logical validity of this rather dogmatic assertion. What idea or ideas is this claim based on? What philosophy would cause someone to draw this conclusion?

Clearly if we believe that nothing (no mind, soul or consciousness) could possibly survive the death of the physical body, then we must assume that what we call the ‘soul’ is dependent for its existence on the body, because we would consider it to be part of the body. This would suggest that we are convinced that the entirety of reality consists of nothing other than matter and energy, and that there is no spiritual or supernatural realm above, behind or infused throughout nature. This is the philosophy of naturalism, also generally known as materialism or physicalism. Those who confidently assert that this life is our one and only life are at least tacitly affirming this philosophy to be true.

(It is possible that someone may object by saying that he denies life after death, but holds to some kind of supernatural view of reality. I have encountered this position, even among professing Christians. Anyone can say anything if it doesn’t involve being logically consistent. But I am arguing on the basis of logical consistency and coherence. It may very well be possible to believe in a ‘God’, who decrees that our lives should be temporary, but such a view is simply de facto materialism as far as human life is concerned, but with a “God-concept” tacked on as really nothing more than a theological construct. The view that we are simply bodies, and we cease to exist when our bodies no longer function quite obviously leaves no place for an objective spiritual reality – at least as far as human life and experience is concerned. Moreover, those who do affirm a supernatural reality, but deny an afterlife, hardly have grounds to dismiss belief in life after death as mere wishful thinking and sentimentality. It is the atheistic, naturalistic view of reality which drives the disbelief in life after death, and it is this, rather than a compromised pseudo-religious form, which I am challenging.).

The philosophy of naturalism is both a necessary and sufficient condition for belief in the proposition that physical death results in the total death of the individual. Now why would anyone believe this to be true? What theory of knowledge could justify this viewpoint?

Seeing is believing?
If the philosophy of naturalism is true, then the means by which we relate to the physical world, as far as knowledge is concerned, has to be the only means by which knowledge can be acquired. Since our only epistemic relationship with nature is through our five senses (or the extension of our five senses by means of scientific equipment, such as, for example, microscopes and telescopes), then it follows that if we could find a source of knowledge other than our five senses, then we could not justifiably assert that “physical nature is all that exists”, because we could not say that “the only reality we know anything about is the physical world”.

The physical world, of course, consists of such things as trees, dolphins, rocks, atoms, water and so on. It does not consist of ideas, in the sense that we perceive them in the way that we perceive the existence of the above mentioned entities. Ideas are not bits of ‘stuff’ floating around in the atmosphere and made up of atoms and molecules and which can be observed and measured by science. Ideas may be communicated by physical means, but paper and ink or pixels are not what ideas are made of. These are merely physical vehicles for the dissemination of ideas.

The theory that all knowledge comes via sense perception is known as ‘empiricism’. Empiricism itself is an idea, of course, and not a physical thing. Either empiricism is true or it is not true. If it is held to be true, then for the person who believes it to be so, it counts as ‘knowledge’. But empiricism itself claims that all knowledge comes via sense perception, so how can the idea of empiricism itself be counted as ‘knowledge’, since this idea does not come to us by sense perception? It is an idea and not in the same epistemic category as a tree, a dolphin or a rock. Thus empiricism is self-refuting. The idea of empiricism itself breaks its own rule. It claims to be knowledge and yet transgresses its own rule by which knowledge is defined.

It may be argued that this is not a correct definition of empiricism, because it is possible to be an empiricist and accept the validity of innate ideas. It is indeed possible for the subjective human mind to hold to any view, no matter how self-contradictory and try to pass it off as something it is not. This moderate view of ‘empiricism’ is not actually empiricism, but a hybrid of empiricism and rationalism. I could just as easily say that it is a moderate form of rationalism: a rational core with a bit of sense perception thrown in! But even if we accept that definition of empiricism, it does not help anyone who holds to the philosophy of naturalism.

A question of evidence
The philosophy of naturalism depends entirely on empiricism for its justification. If we take away the fundamental claim of empiricism – that “all knowledge comes to us via sense perception” – then naturalism will collapse, because we would have no grounds for claiming that physical nature is all that exists.

The celebrated atheist cosmologist Carl Sagan certainly affirmed the view that all valid evidence had to be empirical, hence his famous “invisible dragon” comment: “Now, what’s the difference between an invisible, incorporeal, floating dragon who spits heatless fire and no dragon at all? If there’s no way to disprove my contention, no conceivable experiment that would count against it, what does it mean to say that my dragon exists?” This was his attempt to shift the burden of proof away from atheists, but rather bizarrely, he failed to take into account that an entity, which is not detectable empirically, can be inferred to exist as an explanation for phenomena which can be perceived. Another well-known atheist analogy was John Wisdom’s The Parable of the Invisible Gardener – a view of evidence gathering that no competent scientist would ever accept, because it ignores the role of inference. Many scientific theories are based entirely on inference, such as, for example, the theory of the existence of dark matter, which is empirically undetectable. These examples clearly show that attempts to promote the philosophy of naturalism, by which atheism is established, are based entirely on strong empiricism. Once empiricism is compromised, then naturalism is compromised.

Built on an impossible foundation
The theory of knowledge – empiricism (or “strong empiricism”, if we want to use the “belt and braces” term for clarity) – on which the philosophy of naturalism is based, is self-refuting, because it is an idea, and ideas are not physical objects detectable by the senses. Because it is self-refuting it kills itself. Therefore it cannot conceivably be true. An idea that destroys itself by its own inherent content is the ultimate nonentity. It simply cannot exist and function. It only appears to function by being parasitic: stealing something from its host (in this case, the objective validity of ideas) and then using that stolen property to promote a certain false view of reality. And the hope is that no one will notice!

Thus any view of reality dependent on a self-refuting theory of knowledge must be false. A house built on an impossible foundation cannot stand. The philosophy of naturalism is therefore logically impossible. (And it is no good claiming that this philosophy is not self-refuting, because we can argue that ideas have their origin in nature or that brain produced mind. This is an example of “begging the question”, that is, including in the premise of an argument the conclusion, which one is attempting to prove. In this case, the philosophy of naturalism is assumed to be true, and then a conclusion about the truth of naturalism is drawn from this premise. It is a circular argument, and therefore completely fallacious).

Hedging one’s bets
Now it may well be that some atheists recognise the epistemological problems of naturalism, and so they assert that “it is most probably the case that nothing survives the death of the body, but, of course, we cannot be absolutely sure about this. The rational working theory is that death is the end, as we have no knowledge of an afterlife, but reality could conceivably prove us wrong, although we think that that is very unlikely”. Such agnosticism has been redefined as a form of atheism; a kind of de facto or practical atheism.

Well this just will not do, as I will show. Let us analyse this claim, and see where it leads us.

Let us say that ‘x’ represents the proposition that “death is the end and there is no afterlife”. If ‘xmay be true, then the following two statements of modal logic are true:

1. It is possible that x is true.

2. It is possible that x is not true.

If one of these two propositions is denied then it is impossible to say that “x may be true”.

And if both these propositions are true then we can use either one of them to prove our case. If x may be true, then it is true that “it is possible that x is true”.

The dogmatic atheist says that “x (= no afterlife) is true”.

The agnostic says “it is possible that x (= no afterlife) is true”.

What is the difference between these two statements from a logical point of view? Well not a lot. The first one is stating that a particular claim is true, and therefore being true it is logically possible. The second one is saying that because it is logically possible, it could be true. Both statements affirm that the truth claim in question is logically possible, and the only difference between the two statements is the fact that the agnostic is also saying that the denial of the truth claim is also logically possible (which, of course, is not the same as saying that the truth claim is logically impossible).

Since we have established that the truth claim relies on the philosophy of naturalism, which, in turn, is dependent on the theory of empiricism, and given that empiricism is self-refuting, then it follows that the logical foundation of the truth claim is impossible. How then can an idea be deemed to be “logically possible” when it is dependent on a theory of knowledge which is logically impossible?

A troubling conundrum
Even the celebrated atheist philosopher Bertrand Russell could not accept the implications of the self-refuting nature of empiricism. This is what he wrote:

“I will observe, however, that empiricism, as a theory of knowledge, is self-refuting. For, however it may be formulated, it must involve some general proposition about the dependence of knowledge upon experience; and that any such proposition, if true, must have as a consequence that itself cannot be known. While, therefore, empiricism may be true, it cannot, if true, be known to be so.” (From: An Inquiry Into Meaning and Truth, Allen & Unwin: 1940. Emphasis mine.)

Here he is saying that an idea, which he admits is self-refuting, may be true. An idea that is self-refuting destroys itself and therefore cannot be true. He refuses to go that far, and merely states that such an idea cannot “be known” to be true. Yet it may actually be true.

This is extraordinary. Russell is not talking about the limitations of the human mind, but rather claiming that an idea can be true which cannot be known to be true, in other words, no logical mind could ever know this ‘true’ idea to be true. Given that the very formulation of the idea of ‘truth’ relies on methods of verification, which involve logical correspondence and coherence, then it is inconceivable how, even in principle, an idea can be asserted to be true (even as a mere possibility) while acknowledging that it stands outside the realm of logical possibility!

Even Bertrand Russell drew back from the logical implications of empiricism. Because it is self-refuting, it is not true. It cannot be true, because it is logically impossible. And therefore any philosophy which relies on this idea cannot be true. And any proposition which relies on that philosophy – such as the belief that the death of the physical body is the end of life – is also impossible, even when considered as a mere probability.

Unfortunately many atheists have not thought through the implications of the philosophy of naturalism. They make assumptions about the human condition based on this philosophy, but seem unaware of how deeply flawed it is.

The real wishful thinking
Atheists are fond of telling us that they are the ones who uphold reason, and that so called ‘religious’ people are irrational, weak-minded and sentimental. Indeed many religious people do fall into this category, but it is completely illogical to make a sweeping statement about all people who hold to a view of reality, which includes the dimension of the supernatural. It is actually those who subscribe to the philosophy of naturalism, who are indulging in irrationality, because they hold to a view of reality which is logically impossible, being self-refuting. There is thus no epistemic basis to their assertions about human mortality (and this does not even take into account the serious problems of reconciling the functioning of the human soul with the philosophy of naturalism. I have already touched on this in the article ‘Reason, Freedom and Atheism’ concerning the fundamental nature of free will and reason itself. We can also ask whether consciousness could possibly have a material basis. That is a subject for another time, but the basic properties of consciousness do not sit well with a materialistic reductionist explanation).

Thus we can say that those bereaved people, who express the kind of sentiments listed at the very beginning of this article, are expressing an awareness of something that actually makes logical sense. We don’t need to rely on controversial NDEs (Near Death Experiences) or so called “paranormal research” to have confidence that there is an ultimate reality for humanity, which survives the grave. We just need to think. And to think critically and accurately.

As the above mentioned atheist Carl Sagan once said: “it can be dangerous to believe things just because you want them to be true”.


Let us apply that maxim to all ideas, including the idea of the philosophy of naturalism!

Reason, freedom and atheism

There are few things in life more precious than ‘reason’ and ‘freedom’: the ability to evaluate claims and arguments with recourse to logic and evidence rather than merely conforming to imposed dogma, and the right to express one’s point of view and make one’s own decisions without unreasonable pressure from any person or organisation (‘unreasonable’ meaning “pressure beyond the moral duty to treat others with respect and dignity”).

In contemporary culture (certainly here in the UK) there is a general – often tacit, and therefore subversive – assumption that religion is inimical to the values of rationality and liberty.  We are frequently reminded by the many vocal atheists, who have their say in the media and on the internet, that it is their view of reality, which upholds reason and guarantees personal and social freedom:  “If only we would discard our primitive superstitions – a regrettable hangover from the confused traditions of the past – then society would become more moral, more compassionate, more free and, most of all, more intelligent and rational” (so the popular narrative goes).  Theists are frequently accused of abandoning reason in favour of ‘faith’, and being bound up with burdensome duties relating to the practice of their religion – pointless disciplines which drain all the joy and colour out of life, and which create unnecessary divisions within society.  Religious believers are therefore apparently neither rational nor free.

“Reason and Freedom Will Prevail”

Just the other day I received a circular email from the Richard Dawkins Foundation, with the title “Reason and Freedom Will Prevail”.  This was in response to the recent barbaric attack on the staff of the French satirical magazine Charlie Hebdo.   I wholeheartedly agree with this sentiment that reason and freedom will prevail, and that these values ought to prevail against the rise of violent extremism under whatever banner or creed it may be expressed and justified.

But what I find rather strange, in the light of Prof. Dawkins’ long, vocal and public campaign against ‘religion’, is the insinuation that it is atheism, which will deliver a future of reason and freedom.  I find it curious that the concepts of ‘reason’ and ‘freedom’ should be considered the natural outworking of that philosophy on which atheism depends, namely, the philosophy of naturalism (also loosely termed materialism and physicalism).

A wholly physical process

If the philosophy of naturalism is true, then reason is merely an emergent property of natural selection, a wholly physical process by which species develop in order to survive.  Within this paradigm there is no ultimate intelligence above and behind the universe, but rather an abyss of brute mindlessness.  There is therefore nothing objectively real about the universe other than matter and energy.  Thus reason and intelligence are merely properties – one could actually say ‘illusions’ – which have come into being as an aid to the ongoing existence and flourishing of the species known as homo sapiens.  Ideas are reduced to mere neuronal events: cerebral experiences, which confer some measure of utility on the organism, whose brain produces them.  These noetic experiences exert a psychological force on the organism to feel and act in a certain way with a resulting benefit in terms of personal well-being.  Such concepts operating in the brain are merely tricks to stimulate the organism to act in its own self-interest, and they are then passed on to the next generation to be perpetuated throughout the course of history.  The longevity of these ideas thus confer a ‘feeling’ of truth or validity.

Now clearly this understanding of the origin of reason has very interesting implications.

Hyperactive Agent Detection Device

Let us take the “idea of God”.  No informed person can question that throughout human history a vast proportion of humanity has believed in some concept of a Supreme Being believed to be the first cause and creator of the universe.   Are all these people essentially mistaken?  Well, according to the atheist, of course they are.  Those who subscribe to the philosophy of naturalism offer an explanation as to why so many people believe and have believed in God.  One such theorist is the atheist Daniel Dennett, who proposes this view in his book Breaking the Spell: Religion as a Natural Phenomenon.

Dennett’s view is that the big brain of homo sapiens has caused self-awareness and also awareness of other people’s self-awareness.  This anatomical phenomenon has led to the development of what is known as HADD: a “hyperactive agent detection device” operating within the human organism.  This device has the useful property of alerting humans to the presence of potential predators, but also suffers from the unfortunate side effect of projecting agency onto inanimate objects.  Thus rocks, trees and rivers are believed to be inhabited by fairies and nymphs and all other manner of fantastic creatures.  This is animism, which (so we are told) led on to polytheism and ultimately monotheism.  The belief in and appeasement of these spiritual entities became convenient as a way of explaining natural phenomena and coping with scarcity of resources, and the ultimate deprivation, namely, death.  And thus the positive feelings generated by these imaginary ideas bucked up the spirit of man and helped his survival within a totally hostile, mindless and ultimately meaningless universe.

A truly fascinating theory!

There is just one rather major flaw with it.  In fact, the error is so fundamental that it strikes at the very foundation of the theory and the entire edifice collapses into dust, as I will explain…

Conclusive evidence

There are many different types of evidence, such as mathematical proof, compelling empirical evidence (doubted only by recourse to hyper-Cartesian doubt), inductive and abductive evidence, the evidence of personal experience and so on.   Most types of evidence fall short of being absolutely conclusive and what we usually term ‘proof’ describes a level of certainty “beyond reasonable doubt”.  But there is one kind of evidence – or rather proof – which is completely conclusive.  The only way to doubt this evidence is to reject the validity of logic itself (and then all knowledge and truth claims collapse).  This is the evidence of self-refutation.  If an idea refutes itself, then it cannot be true (as long as, of course, we have accurately assessed that it is indeed self-refuting).  An idea, whose inherent nature is to kill itself, is obviously impossible.  It cannot live.  It cannot conceivably describe or reflect reality.   Anyone who thinks that such an idea could be true clearly cannot claim to be rational by any stretch of the imagination.

Daniel Dennett’s claim about the natural origin and development of belief in God is one such idea.  It is logically impossible to make this claim, because the presupposition on which this theory is built is unjustifiably made immune from the theory’s own method of verification.

Dennett is assuming that the philosophy of naturalism is true.  This philosophy is also known as “metaphysical naturalism” (not to be confused with “methodological naturalism”).  It is the metaphysical belief that what we call ‘nature’ – the physical world described by the laws of physics – is all that exists, or all that we can know or assume exists.  This is not a view that is proven or even supported by the empirical scientific method, given that there is nothing within a truly scientific explanation, which automatically rules out the existence of non-empirical dimensions of reality (a view scientists cannot deny, given the theorising about the unobserved multiverse and the problems posed by quantum physics).

Utility and survival

If we assume that the philosophy of naturalism is true, then it follows that all ideas within the human brain are an emergent property of natural processes, such as natural selection.  These ideas have come into being, and have been believed, for reasons of utility: in order to confer fitness on a species to aid survival.  If any metaphysical idea circumvented this process, then the philosophy of naturalism would not be true, because another source of reason – a non-natural source – would be required.  It is self-contradictory (dare I say Orwellian?) to claim that all ideas originate in this way (as must be the case if physical nature is all that exists), but only some metaphysical ideas are imaginary and others objectively ‘true’.   If the “idea of God” is the product of an entirely natural and utilitarian process and does not reflect objective reality, then the same judgment must be applied to the “idea of philosophical naturalism”.  If the former idea is judged to be essentially ‘untrue’, then the same applies to the latter.

Thus the epistemology of naturalism is self-refuting.  Whatever judgments it makes about other ideas, it also makes about itself.  Just as it is possible to write a book explaining how humans have needed the idea of God to aid their well-being and survival, so someone could write a book explaining how 20th and 21st century atheists believe in the philosophy of naturalism to aid their well-being and personal survival.  The argument works both ways!

This evidence of self-refutation is conclusive proof that the philosophy of naturalism has no means to explain reason without killing itself in the process.  The fact that atheists manage to pull off this trick is, I would suggest, largely due to the popular conflation of philosophical with methodological naturalism. The understandable reverence for science, based as it is on the method of the observation and measurement of the physical universe, leads many to the unwarranted conclusion that nature is, in fact, the only objective reality. There is indeed a semblance of logic to this conclusion, but it is actually a leap of faith into a quasi-religious dogma, not a rigorously justified inference from scientific data.

An alternative explanation

Without an objective basis to reason, naturalism collapses in on itself.  The alternative is a truly objective intelligence and reason, which brought human reason into being.  Either rationality was caused by something of the same or similar nature to itself, or it was not. I have already considered the latter theory, and found it self-refuting. The alternative theory therefore needs to be considered. The inference of this alternative theory constitutes strong evidence for the existence of an intelligent creator of human rationality. It is not unreasonable to consider that this originator of reason is a person, on the basis that it is inconceivable how an ultimate, primal and uncreated intelligence could operate in the absence of personality and consciousness.

Free will: reality or illusion?

The other value championed by atheists is ‘freedom’.

There is absolutely no doubt that throughout history personal freedom has often been undermined by various forms of organised religion, and I can appreciate that many people have discovered a sense of liberation in atheism after having escaped the tyranny of a religious sect or cult. I have a great deal of sympathy for such people. The certainties of natural science must come as a welcome relief after years of suffering the torment of a dysfunctional spirituality.

While atheism may have some utility as a reaction against corrupt forms of religion, there is, however, the serious question of truth. This leads me to ask whether the concept of ‘freedom’ actually coheres with the philosophy of naturalism.  ‘Freedom’ operates through the faculty of free will.  If, as the philosophy of naturalism states, we are nothing more than genetic machines in a brute and mindless universe – mere configurations of molecules produced by an environment completely unsympathetic to our existence and well-being and only permitting us to exist by sheer chance – then clearly free will is an illusion.  A programmed machine has no more free will than a stone.  The prominent American atheist Sam Harris has said as much in his book entitled Free Will.

Now it may be argued that theism offers no justification for free will, and indeed some interpretations of monotheistic belief fall into that category.  But I am not here to defend every interpretation of theism.  I am investigating aspects of reality: in this case, reason and freedom, and asking which paradigm logically explains the existence and function of these elements.

Some may argue that free will is not part of reality.  If so, then they need to explain why nothing in human society could function in denial of this faculty.  Probably over 80% of media news concerns moral issues in some form or other.  But moral responsibility is an illusion in the absence of free will, because without it all behaviour can be justified.  No one who champions moral issues can therefore deny the reality of free will.

The persuasion paradox

Furthermore, many atheists seek to convert people to their point of view.  All attempts at persuasion imply a tacit belief in the reality of the operation of free will.  If I was convinced that no one could ever change their mind about some idea or claim by means of reasonable persuasion (rather than psychological manipulation), then I would think it futile to express my point of view.  Just what are atheists complaining about when they despair at the prevalence of religious belief?  If we are all nothing but machines, programmed by our genes, and free will is an illusion, then obviously some people are religious because that is how nature made them.  To criticise such people is therefore to criticise nature itself.  And if nature is so incompetent that it causes some people to be religious, then one must call into question all that nature has allegedly created, including the intelligence of atheists themselves!  Another example of self-refutation (actually the same example in a different guise).

Clearly free will can only have been created in or conferred on humanity by some source above nature, given, as I have argued, that nature is a wholly inadequate origin for this human faculty.  Free will could not have been constructed by brute mechanics.  On the contrary, the originator of free will must be the kind of agent, which could produce something fundamentally different from that formed by deterministic material reactions.  Could an impersonal force pull this off? By definition it could not, because it would produce an effect in accordance with its own character, that is, another impersonal mechanism. What is needed is a personal creator. Just as intelligence is the source of human reason, so personality is the source of human free will.  Again, this is strong and compelling evidence for the existence of a personal God.

Cause and effect

It seems remarkable to me that any careful and informed thinker should consider it irrational to infer that the nature of a proposed cause (intelligence, personality) should be of the same or a similar nature to its effect (reason, free will), and then affirm that the only possible rational position is the theory that reason had its origins in unreason and that free will (if it exists at all) arose from impersonal and deterministic forces. Those who think otherwise are dismissed as “enemies of reason” (to use one of Richard Dawkins’ phrases), and, through the popular media, we are frequently urged to respect this quite audacious, and frankly, nonsensical judgment (hence the recent pronouncements on the BBC about the origin of life by the popular atheist scientist Prof. Brian Cox).

Atheism is operating by stealing the ideas of ‘reason’ and ‘freedom’ from the very world view it deplores and seeks to consign to the dustbin of history. It is a kind of intellectual parasitism.

In the light of this, I would suggest that if “reason and freedom” are truly to prevail, as Professor Dawkins hopes, then the future of atheism looks very bleak indeed. Once the parasite has killed its host, then where does it go?