Kalam the Incorrigible as a Moral Good

I’ve previously complained that the Kalam Cosmological Argument is drivel, but a recent video reminded me that intellectual sophistication can arise from confronting drivel, because it helps expose more people to the tenuous, changing, and incomplete journey of modern science and philosophical interpretation/translation. I knew I was largely in alignment with modern science when I wrote that particular post (and others), but the video, considering the figures involved, provides additional compelling insights to push the viewer into thinking more carefully about the challenges and limits of our collective understanding of who we are, where we came from, and what it means to be here now.

I highly recommend it:

And what I think is most worth emphasizing and that may not be understood by laypeople and religious supplicants, or may not be internalized as deeply as it should be, includes:

  1. Our everyday experience and intuitions about similarly-sized matter are simply not applicable to quantum and relativistic scales, or to the implications of cosmological theories. “Causality” is one of those concepts. We see this in everything from the simple case of radioactive decay to contra-causal quantum experiments, and ultimately in the question of causation as applied to the universe itself.
  2. Science operates by applying metaphors, finding the limitations of those metaphors, filtering by empirical results, and then using the refined science as a new metaphor. Most of those metaphors are incompatible with everyday experience. If they weren’t they wouldn’t be so vexingly difficult to understand.
  3. Many philosophical worries about logical inconsistency are abstractly derived from everyday reasoning and may not apply to modern understandings of causality, space, and time.
  4. Humility about what we don’t know and effort to unravel it remains the best approach to our mysterious selves and the world.
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The Evolution of Theological Commitments

My wife studies pagan mythology, among other pursuits, and she recently undertook some of the Norse background in a far deeper way than my own shallow assemblage of role-playing references, fictional mentions, and Marvel movies. She happened to mention the other day that Christian chroniclers like Snorri Sturluson likely adapted the pre-existing mythos in order to achieve a syncretic outcome. Loki was demonized to create a dualist conflict. Ragnarök may have been created out of whole, fresh cloth in order to extinguish the pantheon and make way for the new religion.

John McKinnell studies the narratives that the Norse proselytizers used to achieve the conversion of the pagans, as well as the influence and outcomes of those people. There is a theological problem for them in terms of explaining the existence of the pagan deities that is largely solved by simply describing them as devils or as personifications of natural phenomena. They transmogrify from real to a netherworld nestled somewhere between mythic, poetic, and literal evils.

I had nearly simultaneously joined the Bart Ehrman Blog because of a post that got repeated in one of his podcasts I happened to catch. The post is from a guest contributor who uses scholarship from Mark Smith and others to detail a model of the transformation into monotheism from earlier Canaanite pantheons. In this model, during the Second Temple Period, the success of the god Marduk’s people over Yahweh’s tribes requires a theological reinterpretation in order to explain Yahweh’s defeat. How can YHWH be the greatest god under such circumstances? The answer is easy, though. Marduk is just a puppet of YHWH and the literal military victory is a divine punishment. YHWH remains supreme.… Read the rest