Arguments from desire

On his radio show yesterday, Dennis Prager acknowledged that one reason he believes in God – though not the only one – is that he wants it to be the case that God exists.  The thought that there is no compensation in the hereafter for suffering endured in this life, nor any reunion with departed loved ones, is one he finds just too depressing.  Prager did not present this as an argument for the existence of God or for life after death, but just the expression of a motivation for believing in God and the afterlife.  But there have, historically, been attempts to develop this idea into an actual argument.  This is known as the argument from desire, and its proponents include Aquinas and C. S. Lewis.

Surf dat web

A lecture by David Oderberg answering the question: Should there be freedom of dissociation?

Philosopher of physics Tim Maudlin defends the reality of time and change, at Quanta magazine.

At The Weekly Standard, Camille Paglia on Trump, transgenderism, and terrorism.

Why is there more disagreement in philosophy than in science?  Maybe because philosophy is just harder, suggests David Papineau in the Times Literary Supplement.

Stroud on Hume

David Hume, as I often argue, is overrated.  But that’s not his fault.  It’s the fault of those who do the overrating.  So, rather than beat up on him (as I have done recently), let’s beat up on them for a change.  Or rather, let’s watch Barry Stroud do it, in a way that is far more genteel than I’m inclined to.

Five Proofs is coming

Five Proofs of the Existence of God will be out this Fall.  You can pre-order at the Ignatius Press website and at Amazon.  Here’s the book jacket description:

Five Proofs of the Existence of God provides a detailed, updated exposition and defense of five of the historically most important (but in recent years largely neglected) philosophical proofs of God's existence: the Aristotelian proof, the Neo-Platonic proof, the Augustinian proof, the Thomistic proof, and the Rationalist proof.

The curious case of Pope Francis and the “new natural lawyers”

The “new natural law theory” (NNLT) was invented in the 1960s by theologian Germain Grisez and has found prominent advocates in law professors John Finnis and Robert P. George.  Other influential members of this school of thought include the philosophers Joseph Boyle and Christopher Tollefsen and the theologian E. Christian Brugger.  The “new natural lawyers” (as they are sometimes called) have gained a reputation for upholding Catholic orthodoxy, and not without reason.  They have been staunch critics of contraception, abortion, euthanasia, and “same-sex marriage.”  However, the NNLT also departs in several crucial ways not only from the traditional natural law theory associated with Thomas Aquinas and the Thomistic tradition (which is what makes the NNLT “new”), but also from traditional Catholic moral theology.

Catholic Herald on capital punishment

The latest issue of the Catholic Herald features an article by Dan Hitchens on Catholicism and the death penalty which discusses By Man Shall His Blood Be Shed: A Catholic Defense of Capital Punishment, which I co-authored with political scientist Joseph Bessette and which has just been released by Ignatius Press.  The article contains some remarks from a brief interview I did with the Herald. 

When is a university not a university?

Some readers may by now have heard about what is happening at the University of St. Thomas in Houston, where the university president’s actions have put the philosophy faculty in fear for their jobs and for the survival of their program.  Details are available at Daily Nous (with a follow-up here) and at Inside Higher Ed.  Philosophers at the University of Notre Dame have issued a statement on the controversy.  John Hittinger at the University of St. Thomas has started a GoFundMe campaign to raise money for a legal defense.

Peters on By Man Shall His Blood Be Shed

By Man Shall His Blood Be Shed: A Catholic Defense of Capital Punishment, which I co-authored with political scientist Joseph Bessette, is now available.  Edward Peters, Professor of Canon Law at Sacred Heart Major Seminary, comments today at Facebook:

Since I first saw it in galley form several months ago I have been impatiently awaiting the [book’s] publication… Well, my copy just arrived in the mail.

Defenders of the death penalty for certain heinous offenses need no encouragement from me to study this book, of course, but, from now on, opponents of the death penalty who do not address the arguments set out by Feser & Bessette really have nothing useful to contribute to the debate.

Wrath and its daughters

We’ve examined lust and its daughters.  Turning to another of the seven deadly sins, let’s consider wrath.  Like lust, wrath is the distortion of a passion that is in itself good.  Like lust, it can become deeply habituated, and even a source of a kind of perverse pleasure in the one who indulges it.  (Hence the neologism “rageaholic.”)  And like lust, it can as a consequence severely impair reason.  Aquinas treats the subject in Summa Theologiae II-II.158 and Question XII of On Evil.  (Relevant material can also be found in the treatment of the passion of anger in Summa Theologiae I-II.46-48.)

Davies on evil suffered

In The Reality of God and the Problem of Evil, Brian Davies draws a distinction between “evil suffered” and “evil done.”  Evil suffered is badness that happens to or afflicts someone or something.  Evil done is badness that is actively brought about or inflicted by some moral agent.  A reader asks me:

Do you agree with Davies in saying that God does not directly bring about what he calls “evil suffered”?  I want to agree, but yet I don’t know how to reconcile Davies’ position (and what seems to be Aquinas’ position) with God apparently directly willing the end of Ananias and Sapphira’s life in Acts 5, which obviously is an evil suffered.  It doesn’t seem there is causality per accidens like Davies describes God’s causal activity when it comes to evil suffered (e.g., good of one thing curtailing the good of another).

Caught in the web

The Dictionary of Christianity and Science has just been published by Zondervan.  I contributed an essay to the volume.

Philosopher and AI critic Hubert Dreyfus has died.  John Schwenkler on Dreyfus at First Things.

A new article from David Oderberg: “Co-operation in the Age of Hobby Lobby: When Sincerity is Not Enough,” in the current issue of Expositions.  (Follow the link and click on the PDF.)

Philosopher Daniel Bonevac on being a conservative in academia, at Times Higher Education.

Five Proofs preview

By Man Shall His Blood Be Shed will be out from Ignatius Press next month.  Later in the year, and also from Ignatius, comes my book Five Proofs of the Existence of God.  Having told you, dear reader, a bit about the former, let me say something about the latter.

Empirical science and the transcendentals

As James Ladyman notes in Understanding Philosophy of Science, “many scientists intuitively regard simple and unifying theories as, all other things being equal, more likely to be true than messy and complex ones” (p. 83).  In the minds of some prominent scientists, this simplicity criterion is tied to aesthetic value.  Einstein is often quoted as saying that “the only physical theories that we are willing to accept are the beautiful ones.”  Paul Dirac went so far as to opine that “it is more important to have beauty in one’s equations than to have them fit experiment.”

The problem of Hume’s problem of induction

In the context of discussion of Hume’s famous “problem of induction,” induction is typically characterized as reasoning from what we have observed to what we have not observed.  For example, we reason inductively in this sense when we infer from the fact that bread has nourished us in the past that it will also nourish us in the future.  (There are, of course, other ways to characterize induction, but we can ignore them for the purposes of this post.)

Goldman on Dreher’s The Benedict Option

People have been asking me to comment on David Goldman’s review of Rod Dreher’s The Benedict Option.  The reason is that among Goldman’s criticisms of Dreher (some of which I agree with) are a set of objections to metaphysical realism, which has its roots in Plato and Aristotle, was central to the thought of medieval philosophers like Aquinas, and was abandoned by nominalists like Ockham – an abandonment which prepared the ground for some of the aspects of modernity Dreher rightly deplores.  (I’ve discussed the nature and consequences of this philosophical shift myself in several places, such as The Last Superstition.)

David Braine (1940 – 2017)

Philosopher David Braine has died.  A very moving obituary by Alan Fimister has appeared at the Catholic Herald.  Braine was a longtime contributor to the analytical Thomist movement, and the author of many important articles and books.  The latter include The Reality of Time and the Existence of God (reviewed by W. Norris Clarke here), The Human Person: Animal and Spirit, and Language and Human Understanding (discussed by Peter Leithart here and reviewed by Nathaniel Goldberg here).

Inaugural open thread

Threadjacking is, of course, a sin, a mortal sin, a nigh unforgivable sin.  And yet, dear reader, perhaps I have enabled it by neglecting to provide a venue in which all the various topics which come up at this here blog may be discussed even when they are not the subject matter of the post du jour.  So, by way of experimentation, this will be the first of perhaps a series of occasional open threads.  Wanna talk about predestination?  Prestidigitation?  Pre-prandial potables?  Abelard and Heloise, Lee and Kirby, Fagen and Becker?  Practical reason?  Impractical Jokers?  Have at it.  Mi casa es su casa.

However, since mi casa is also mi casa, please use your common sense.  No flame wars.  Keep it classy.  Given the nature of this blog, discussions with at least some vague connection to matters philosophical or theological is preferred, even if not absolutely essential.  Naturally, I reserve the right to intervene violently to break up brawls and otherwise restore order.

Shea apologizes

In some recent posts, I have been objecting to some things Mark Shea has been saying when commenting on the forthcoming book on capital punishment I co-authored with Joe Bessette.  In an email and in a post at his own blog, Shea has now graciously apologized.  I am happy to accept his apology.

Mark Shea’s misrepresentation of Catholic teaching on capital punishment

Among the outrageous calumnies that Mark Shea has flung at my co-author Joe Bessette and me is the accusation that we are “dissenters” from binding Catholic doctrine, on all fours with Catholics who dissent from Church teaching on abortion and euthanasia.  He mocks Catholics who oppose the latter but not capital punishment, accusing them of inconsistency and bad faith.  In his unhinged recent Facebook rant he repeatedly asserts that Joe and I “reject the teaching of the Magisterium,” that we “argue that the Magisterium is wrong,” that we are in the business of “fighting,” “ignoring,” “battling,” and “rebutting” the Magisterium.

A low down dirty Shea

Not too long ago, Catholic writer Mark Shea and I had an exchange on the subject of capital punishment.  See this post, this one, and this one for my side of the exchange and for links to Shea’s side of it.  A friend emails to alert me that Shea has now made some remarks at Facebook about the forthcoming book on the subject that I have co-authored with Joe Bessette.  “Deranged” might seem an unkind description of Shea and his comments.  Sadly, it’s also a perfectly accurate description.  Here’s a sample:

Yes. This needs to be the #1 priority for conservative Christian “prolife” people to focus on: battling the Church for the right of a post-Christian state to join Communist and Bronze Age Islamic states in killing as many people as possible, even if 4% of them are completely innocent. Cuz, you know, stopping euthanasia is, like, a super duper core non-negotiable and stuff.  What a wise thing for “prolife” Christians to commit their time and energy to doing instead of defending the unborn or the teaching of the Magisterium. How prudent. How merciful. This and kicking 24 million people off health care are *clearly* what truly “prolife” Christians should be devoted to, in defiance of the Magisterium.  Good call!

Meta-bigotry

Sophistry is the attempt to persuade someone of some proposition or policy by the use of fallacious arguments.  What I have called meta-sophistry involves accusing others of fallacies or of sophistry in a manner that is itself fallacious or sophistical.  The meta-sophist cynically deploys labels like “sophist” as a rhetorical device by which he might smear and discredit an opponent.  Where the opponent’s arguments can easily be read in a way that involves no commission of fallacies, the meta-sophist will instead opt for a less charitable reading so as to facilitate the accusation that the opponent is a sophist.  Because the meta-sophist poses precisely as a foe of sophistry and fallacious argument and as a friend of reason, his brand of sophistry is especially insidious.  He is like the politician who makes the loud condemnation of sleazy politicians a useful cover for his own sleaziness.  (As I have documented many times over the years – e.g. here, here, and here – “New Atheist” writers are paradigmatic meta-sophists.)

Get linked

At The New York Review of Books, Thomas Nagel reviews Daniel Dennett’s new book From Bacteria to Bach and Back: The Evolution of Minds.

Charles Murray versus the campus brownshirts: His personal account of the Two Hours Hate at Middlebury.  Commentary from Noah Millman at The Week, Ronald Radosh at The Daily Beast, Peter Beinart at The Atlantic, and Peter Wood at The Federalist.

At Physics Today, physicist Richard Muller says that the flow of time is not an illusion.

Supervenience on the hands of an angry God

In his book Physicalism, or Something Near Enough, Jaegwon Kim puts forward the following characterization of the materialist supervenience thesis:

I take supervenience as an ontological thesis involving the idea of dependence – a sense of dependence that justifies saying that a mental property is instantiated in a given organism at a time because, or in virtue of the fact that, one of its physical “base” properties is instantiated by the organism at that time.  Supervenience, therefore, is not a mere claim of covariation between mental and physical properties; it includes a claim of existential dependence of the mental on the physical. (p. 34)

How to be a pervert

We’ve been talking of late about “perverted faculty arguments,” which deploy the concept of perversion in a specific, technical sense.  The perversion of a human faculty essentially involves both using the faculty but doing so in a way that is positively contrary to its natural end.  As I’ve explained before, simply to refrain from using a faculty at all is not to pervert it.  Using a faculty for something that is merely other than its natural end is also not to pervert it.  Hence, suppose faculty F exists for the sake of end E.  There is nothing perverse about not using F at all, and there is nothing perverse about using F but for the sake of some other end G.  What is perverse is using F but in a way that actively prevents E from being realized.  It is this contrariness to the very point of the faculty, this outright frustration of its function, that is the heart of the perversity.  (See the paper linked to above for exposition, defense, and application of the idea.)

Mired in the roiling tar pits of lust

As I note in my essay on the perverted faculty argument, not all deliberate frustrations of a natural faculty are gravely immoral.  For example, lying involves the frustration of a natural faculty and thus is wrong, but it is usually only venially sinful.  So what makes the perversion of a faculty seriously wrong?  In particular, why have traditional natural law theorists and Catholic moral theologians regarded the perversion of our sexual faculties as seriously wrong?  (The discussion that follows presupposes that you’ve read the essay just referred to – please don’t waste time raising objections in the combox unless you’ve done so.)

Foundations of sexual morality

The foundations of traditional sexual morality, like the foundations of all morality, are to be found in classical natural law theory.  I set out the basic lines of argument in my essay “In Defense of the Perverted Faculty Argument,” which appears in my book Neo-Scholastic Essays.  The title notwithstanding, the perverted faculty argument is by no means the whole of the natural law understanding of sexual morality, but only a part.  It is an important and unjustly maligned part of it, however, as I show in the essay.  Along the way I criticize purported alternative approaches to defending traditional sexual morality, such as the so-called “New Natural Law Theory.”  Anyway, you can now read the essay online.  After you’ve done so, you might follow up with some other things I’ve written on the subject of sexual morality.

Science, computers, and Aristotle

If you think that the brain, or the genome, or the universe as a whole is a kind of computer, then you are really an Aristotelian whether you realize it or not.  For information, algorithms, software, and other computational notions can intelligibly be applied within physics, biology, and neuroscience only if an Aristotelian philosophy of nature is correct.  So I argue in my paper “From Aristotle to John Searle and Back Again: Formal Causes, Teleology, and Computation in Nature,” which appeared in the Spring 2016 issue of Nova et Vetera.  You can now read the paper online.