Incredulity as a Moral Failure

I keep encountering arguments from incredulity in the speculative religious community. An argument from incredulity is just an assertion by the arguer that they can’t imagine how something is possible. In two recent examples, the arguers are the Christian faithful and are trying to deconstruct materialist counterarguments to their speculations about collections of facts. I think this is both an intellectual and a moral failure. It is an intellectual failure when the speculators don’t choose the obvious stance with regard to unknowns and unknowables: I don’t know. It is a moral failure when the consequences of such intellectual failures leads to weakly-justifiable faith constructs that harm or might harm others.

Let’s take a couple of examples. First, we have Ross Douthat (I know, I know, I spend too much time on him, but he does have a big platform being at New York Times). He has a forthcoming book about why one should believe in a religion, although he is not forceful about which particular one is the right choice for any individual, it seems. But here is a recent set of three arguments from that book. They all rely on incredulity in some way.

  1. The fine tuning argument. Ross thinks it is highly improbable that some physical constants in our universe happened by chance. He also thinks that one materialist solution to that happenstance is to speculate about multiverses. In the multiverse solution, there are many universes (maybe a cosmic foam with little universe bubbles!) and ours just happened to be goldilocksish for the structure we observe. Of course, we can speculate all day about this. We can instead say perhaps we have been having infinite Big Bangs as a single universe expands then collapses.
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Two Points on Penrose, and One On Motivated Reasoning

Sir Roger Penrose is, without doubt, one of the most interesting polymaths of recent history. Even where I find his ideas fantastical, they are most definitely worth reading and understanding. Sean Carroll’s Mindscape podcast interview with Penrose from early January of this year is a treat.

I’ve previously discussed the Penrose-Hameroff conjectures concerning wave function collapse and their implication of quantum operations in the micro-tubule structure of the brain. I also used the conjecture in a short story. But the core driver for Penrose’s original conjecture, namely that algorithmic processes can’t explain human consciousness, has always been a claim in search of support. Equally difficult is pushing consciousness into the sphere of quantum phenomena that tend to show random, rather than directed, behavior. Randomness doesn’t clearly relate to the “hard problem” of consciousness that is about the experience of being conscious.

But take the idea that since mathematicians can prove things that are blocked by Gödel incompleteness, our brains must be different from Turing machines or collections of them. Our brains are likely messy and not theorem proving machines per se, despite operating according to logico-causal processes. Indeed, throw in an active analog to biological evolution based on variation-and-retention of ideas and insights that might actually have a bit of pseudo-randomness associated with it, and there is no reason to doubt that we are capable of the kind of system transcendence that Penrose is looking for.

Note that this doesn’t in any way impact the other horn of Penrose-Hameroff concerning the measurement problem in quantum theory, but there is no reason to suspect that quantum collapse is necessary for consciousness. It might flow the other way, though, and Penrose has created the Penrose Institute to look experimentally for evidence about these effects.… Read the rest