bright bang

A Fallacy of Cosmic Proportions – the Kalam Cosmological Argument

A further response to Gary Robertson’s Is naturalism more probable than supernaturalism? which was a rejoinder to Naturalism vs Supernaturalism – the False Dichotomy


Most contemporary philosophers regard the cosmological argument as unconvincing. Despite the best efforts of William Lane Craig, the famous argument never recovered from the assault it took at the hands of David Hume and Immanuel Kant. According to the Stanford Encyclopedia of Philosophy, even noted theologian, Alvin Plantinga concludes “that this piece of natural theology is ineffective”. Other philosophers similarly reject the argument: Michael Martin (1990: chap. 4), John Mackie (1982: chap. 5), Quentin Smith (Craig and Smith 1993), Bede Rundle (2004), Wes Morriston (2000, 2002, 2003, 2010), and Graham Oppy (2006: chap. 3).

To hang one’s metaphysical hat on the cosmological argument is to watch it sail away on the breeze.

William Lane Craig’s recent form of the Kalam Cosmological argument:

  1. Whatever begins to exist has a cause.
  2. The Universe began to exist.
  3. Therefore, the Universe had a cause.
William Lane Craig

William Lane Craig

Gary Robertson disagrees the KCA invokes the fallacy of composition by applying the same principle of causality which applies to the universe’s constituent parts, to the universe as a whole. Citing philosopher Edward Feser, who unconvincingly asserts that “it is hard to see how” things which are individually contingent are no less contingent when part of a group, the objection conveniently ignores what is so special about the mystery of existence.

The universe is not merely just an assortment of planets and stars. The riddle of existence, “Why is there something rather than nothing?”, would not be a riddle if it could be so simply answered, “it must have been caused!”. The riddle is founded upon Parmenides famous statement – “from nothing, nothing comes”. So, when musing about the answer to existence itself, the question becomes perspicuously different. We are now talking about the origin of existence itself, and why does it exist instead of nothing at all, and how and whether it arises from nothing.

Further, the powerful and interacting forces of nature, such as the pulling and repulsing of gravity, which determine the complex relations between physical things within the universe, tells us emphatically that reality is more than just a hamper full of stuff. The universe is not a glass menagerie, nor is it a bag of mixed lollies.

We could further speculate on the origin of the principle of causality. One assumes that the theist would say it was part of God’s creation. Viz. not an eternal principle. Thus, it’s circular and self-referential to invoke the causal principle to explain the existence of the universe of which it is a part.

And so, for the aforementioned reasons, it is indeed a fallacy of composition to assume that what is true of causality in the universe applies to the universe itself.

Gary Robertson disputes my objection to premise 1 of the KCA, that the universe had a beginning, by claiming the consensus of physicists and cosmologists agree the universe had a beginning. This may well be true, but I could more powerfully argue that a larger consensus of physicists and cosmologists reject a supernatural cause of the universe. As stated, a consensus of philosophers rejects the KCA! A consensus, being a survey of opinions, does not prove anything. Thus, the challenge to premise 1 remains.

Gary claims a brute fact, in the sense of an eternal force governing all of nature, can be ruled out, because it would have to exist before the Big Bang and be either timeless or self-caused. Thus, it would either transcend or sit outside of nature. But this objection only suggests such a force would sit outside of Gary’s rather narrow view of “nature” – which evidently constitutes the known universe from the time of the Big Bang.

Even on Gary’s definition this does not preclude a “supernatural” force. But if we did discover such a force, or identify it through evidence gathered in the material world, it’s only a matter of semantics as to whether we would name it as natural or supernatural. Thus, it’s a reification fallacy, given that human definitions have no bearing on what actually exists in the universe. Further, scientists consider the prospect of multiverses to be eminently possible, but none posits these as supernatural, as they would be under Gary’s definition.


Brute Facts and Necessary Beings

nexessary being

The denial of God as a brute fact highlights the special pleading required to insert God as a necessary cause. Gary Robertson cites Broussard (2016) who exempts God from being an unexplained brute fact, because his existence is explained by his essence. It seems childish and unnecessary to point out how circular this argument is – how can the essence of a hypothetical, unverified being ever be established – not to mention how it might be used in favour of any potential being, thing or force.

From the Stanford Encyclopedia of Philosophy entry on the Cosmological Argument:

“If theists are willing to accept the existence of God as the necessary being as a brute fact, why cannot nontheists accept the existence of the universe as a brute fact, as a necessary being? Bede Rundle, for example, argues that what has necessary existence is causally independent. Matter has necessary existence, for although it undergoes change as manifested in particular bits of matter, the given volume of matter found in the universe persists, and as persisting matter/energy does not have or need a cause. This accords with the Principle of Conservation of Mass-Energy, according to which matter and energy are never lost but rather transmute into each other. As indestructible, matter/energy is the necessary being. Consequently, although the material components of the universe are contingent vis-à-vis their form, they are necessary vis-à-vis their existence. On this reading, there is not one but there are many necessary beings, all internal to the universe. Their particular configurations are contingent, but since matter/energy is conserved it cannot be created or lost.”

The theist argues that the existence of the universe points to a necessary being – since all contingent things look to something else for their existence. Thus, the creator is a necessary being.

But the theist also maintains that the universe at some point did not exist, and in fact, was created from nothing by the necessary being. This indicates that the description of a creator as a necessary being is contingent on his own decision to create a universe, in such, that if the universe did not exist there could be no necessary being. Since the universe could have failed to exist by the theists own argument, then the concept of a necessary being becomes self-defeating.

hume's necessary being

Finally, even if we accepted the Cosmological argument, it still doesn’t get us to God. If we accepted the logic that everything has a cause, this does not demonstrate a cause which is “supernatural”, or some kind of deity.

The further arguments B and C presented to purportedly deduce the nature of a cause are silly arguments. For instance:

“B. It is logically impossible to provide a natural explanation for how nature came into existence as such an explanation must assume the existence of nature in its opening premises, thus committing the circular fallacy.”

No, it may mean that nature contains another element which is as yet unobserved. Or even an existing element of nature which has the, as yet unrecognised, property of seeding the universe. Further, a brute fact is a candidate because, by definition, it has no explanation.

The theist is all too keen to fill any uncertainty with supernatural explanations. As per my previous post, it will not be philosophers who solve the riddle of the universe’s origin. It will not happen by using logic. The secrets of nature have been gradually revealed using the scientific method. Cosmologists, astrophysicists and many other scientists continue to search the universe for answers. It is now time to dispense with the semantic trickery of the cosmological argument and indeed the other discredited logical arguments, and look to Hadron colliders, telescopes and space probes for the answer.

nochurch religion

Australia’s Census Result Heralds a Religion-neutral Secular Shift

As published in Areo Magazine Australia’s Census Result Heralds a Secular Shift – 29 June 2017

The surge in “No religion” in the 2016 Census heralds a more secular Australia. With a rise from 22.3% in 2011 to 30.1% in 2016, “No Religion” has overtaken Catholicism to become the most popular belief category.

Mirroring the trend in similar western countries, Australia has been losing its religion over a long period — Christianity has fallen from 88% in 1966 to 52.1% in 2016. Given one third of Australians are now nonbelievers, and Christianity has fallen to below 50% in six out of eight states, we are now without a dominant belief system.

But “secular” is not synonymous with non-belief. The impetus for a more secular society results from acknowledging the end of Christian hegemony, and in recognizing our increased cultural diversity and religious pluralism. “Secular” means the separation of church and state. Specifically, our Constitution’s Section 116 precludes the Federal government from making “any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion…”

The religious neutral approach of our founding fathers was influenced by the “establishment” clause in the US Constitution, which reads, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” But while the establishment clause has been applied strictly by the US courts, the similar words contained in Section 116 only apply to the Federal government, and have been interpreted so narrowly that no court has ever found any law to be in contravention of Section 116.

establishment clause

And so, our increasing pluralism, as evidenced by the Census result, provide a strong impetus to embrace a more robust understanding of secularism. There’s no reason why we shouldn’t emulate the United States in disallowing school prayers and prohibiting teachers from preaching religion. Similarly, Christian prayers have no place in opening Parliament.

Similarly, those in receipt of taxpayer funds, should not have the power to discriminate on the basis of faith. Thus, the blanket exemptions from anti-discrimination law which exist for tax payer funded religious institutions, including private schools, must be reconsidered.

But it’s more than this. Realizing a truly secular state requires a belief-neutral and evidence-based approach to policymaking. Specifically, policy must not become beholden to the religious views of individuals or religious lobby groups. Again and again we see the same old stalemate; as issues such as same sex marriage, abortion, and euthanasia, are stymied by the “religious convictions” of a few: as if religiosity grants them a sacred power of veto.

But an equitable and fair minded approach should not extend to banishing faith from the public square. Crucially, the distinction is between state-sponsored religious favoritism, and the secular freedom to discuss the tenets and values embedded in religious or nonreligious beliefs.

Indeed, a secular approach embraces the understanding of religious freedom outlined by Article 18 of the United Nations Declaration of Human Rights, which protects the freedom to express any thought or belief, religious or otherwise.

Thus, religious beliefs continue to form a key part of our political discourse. Policies can be justified based on the tenets of religion, as long as they do not compel religious belief or worship. For example, the opponents of same sex marriage would continue to enjoy complete freedom to express their views in terms of a biblical view of marriage. Equally, the champions of policy change in abortion could express their views in whatever religious or nonreligious context they see fit.    

A neutral approach does not equate to saying that belief is only a personal matter, and that religion has no place in politics. Secularism is, after all, a tool for liberty, not a restriction on our freedoms. Free expression of all beliefs is the defining element of the secular state, and must be vouchsafed.

In that respect, a secular country is distinguished from an irreligious one. The “wall of separation” provided by the US establishment clause was built and fortified by Protestant versus Catholic enmities. Thus, the oft-repeated pejorative terms of “aggressive” or “radical” secularism, misunderstands the concept. Secularism is about fairness, not unbelief. A more robust form of secularism is evinced in the level playing field — maximizing freedom, and minimizing privilege.

JFK secularism

Thus, secularism cannot be weaponized by the nonbeliever: those who want to wield the “secular” hammer misunderstands it’s meaning. Secularism is not, as is often erroneously asserted, a separate set of irreligious values competing with Christianity in a zero sum game. We do not lose the values which underpin our society, and which are an amalgam of all of our various traditions and evolutionary history, stretching back and beyond the Athenian democracy of the 5th century B.C. We do not discard the values of Christianity; just as, we do not junk our democratic values, including the principle of government by the people and for the people.  Secularism simply means that the state cannot promote or dictate particular beliefs systems in preference to others. 

The 2016 Census result shows a significant shift away from Christianity as our dominant belief system, suggesting a shift toward a more secular society. In the long term, a religion-neutral approach would have the dual benefit of levelling the playing field, as well as protecting the rights of individuals and groups to hold and practice an increasingly diverse set of belief systems.