#thomaskuhn

Science & God’s Existence

By Author Eli Kittim

Can We Reject Paul’s Vision Based On the Fact that No One Saw It?

Given that none of Paul’s companions saw or heard the content of his visionary experience (Acts 9), on the road to Damascus, some critics have argued that it must be rejected as unreliable and inauthentic. Let’s test that hypothesis. Thoughts are common to all human beings. Are they not? However, no one can “prove” that they have thoughts. That doesn’t mean that they don’t have any. Just because others can’t see or hear your thoughts doesn’t mean they don’t exist. Absence of evidence is not evidence of absence. Obviously, a vision, by definition, is called a “vision” precisely because it is neither seen nor observed by others. So, this preoccupation with “evidence” and “scientism” has gone too far. We demand proof for things that are real but cannot be proven. According to philosopher William Lane Craig, the irony is that science can’t even prove the existence of the external world, even though it presupposes it.

No one has ever seen an electron, or the substance we call “dark matter,” yet physicists presuppose them. Up until recently we could not see, under any circumstances, ultraviolet rays, X – rays, or gamma rays. Does that mean they didn’t exist before their detection? Of course not. Recently, with the advent of better instruments and technology we are able to detect what was once invisible to the human eye. Gamma rays were first observed in 1900. Ultraviolet rays were discovered in 1801. X-rays were discovered in 1895. So, PRIOR to the 19th century, no one could see these types of electromagnetic radiation with either the naked eye or by using microscopes, telescopes, or any other available instruments. Prior to the 19th century, these phenomena could not be established. Today, however, they are established as facts. What made the difference? Technology (new instruments)!

If you could go back in time to Ancient Greece and tell people that in the future they could sit at home and have face-to-face conversations with people who are actually thousands of miles away, would they have believed you? According to the empirical model of that day, this would have been utterly impossible! It would have been considered science fiction. My point is that what we cannot see today with the naked eye might be seen or detected tomorrow by means of newer, more sophisticated technologies!

——-

Can We Use The Scientific Model to Address Metaphysical Questions?

Using empirical methods of “observation” to determine what is true and what is false is a very *simplistic* way of understanding reality in all its complexity. For example, we don’t experience 10 dimensions of reality. We only experience a 3-dimensional world, with time functioning as a 4th dimension. Yet Quantum physics tells us there are, at least, 10 dimensions to reality: https://www.google.com/amp/s/phys.org/news/2014-12-universe-dimensions.amp

Prior to the discoveries of primitive microscopes, in the 17th century, you couldn’t see germs, bacteria, viruses, or microorganisms with the naked eye! For all intents and purposes, these microorganisms DID NOT EXIST! It would therefore be quite wrong to assume that, because a large number of people (i.e. a consensus) cannot see it, an unobservable phenomenon must be ipso facto nonexistent.

Similarly, prophetic experiences (e.g. visions) cannot be tested by any instruments of modern technology, nor investigated by the methods of science. Because prophetic experiences are of a different kind, the assumption that they do not have objective reality is a hermeneutical mistake that leads to a false conclusion. Physical phenomena are perceived by the senses, whereas metaphysical phenomena are not perceived by the senses but rather by pure consciousness. Therefore, if we use the same criteria for metaphysical perceptions that we use for physical ones (which are derived exclusively from the senses), that would be mixing apples and oranges. The hermeneutical mistake is to use empirical observation (that only tests physical phenomena) as “a standard” for testing the truth value of metaphysical phenomena. In other words, the criteria used to measure physical phenomena are quite inappropriate and wholly inapplicable to their metaphysical counterparts.

——-

Are the “Facts” of Science the Only Truth, While All Else is Illusion?

Whoever said that scientific “facts” are *necessarily* true? On the contrary, according to Bertrand Russell and Immanuel Kant, only a priori statements are *necessarily* true (i.e. logical & mathematical propositions), which are not derived from the senses! The senses can be deceptive. That’s why every 100 years or so new “facts” are discovered that replace old ones. So what happened to the old facts? Well, they were not necessarily true in the epistemological sense. And this process keeps repeating seemingly ad infinitum. If that is the case, how then can we trust the empirical model, devote ourselves to its shrines of truth, and worship at its temples (universities)? Read the “The Structure of Scientific Revolutions” by Thomas Kuhn, a classic book on the history of science and how scientific paradigms change over time.

——-

Cosmology, Modern Astronomy, & Philosophy Seem to Point to the Existence of God

If you studied cosmology and modern astronomy, you would be astounded by the amazing beauty, order, structure, and precision of the various movements of the planets and stars. The Big Bang Theory is the current cosmological model which asserts that the universe had a beginning. Astoundingly, the very first line of the Bible (the opening sentence, i.e. Gen. 1.1) makes the exact same assertion. The fine tuning argument demonstrates how the slightest change to any of the fundamental physical constants would have changed the course of history so that the evolution of the universe would not have proceeded in the way that it did, and life itself would not have existed. What is more, the cosmological argument demonstrates the existence of a “first cause,” which can be inferred via the concept of causation. This is not unlike Leibniz’ “principle of sufficient reason” nor unlike Parmenides’ “nothing comes from nothing” (Gk. οὐδὲν ἐξ οὐδενός; Lat. ex nihilo nihil fit)! All these arguments demonstrate that there must be a cosmic intelligence (i.e. a necessary being) that designed and sustained the universe.

We live in an incredibly complex and mysterious universe that we sometimes take for granted. Let me explain. The Earth is constantly traveling at 67,000 miles per hour and doesn’t collide with anything. Think about how fast that is. The speed of an average bullet is approximately 1,700 mph. And the Earth’s speed is 67,000 mph! That’s mind-boggling! Moreover, the Earth rotates roughly 1,000 miles per hour, yet you don’t fall off the grid, nor do you feel this gyration because of gravity. And I’m not even discussing the ontological implications of the enormous information-processing capacity of the human brain, its ability to invent concepts, its tremendous intelligence in the fields of philosophy, mathematics, and the sciences, and its modern technological innovations.

It is therefore disingenuous to reduce this incredibly complex and extraordinarily deep existence to simplistic formulas and pseudoscientific oversimplifications. As I said earlier, science cannot even “prove” the existence of the external world, much less the presence of a transcendent one. The logical positivist Ludwig Wittgenstein said that metaphysical questions are unanswerable by science. Yet atheist critics are incessantly comparing Paul’s and Jesus’ “experiences” to the scientific model, and even classifying them as deliberate literary falsehoods made to pass as facts because they don’t meet scholarly and academic parameters. The present paper has tried to show that this is a bogus argument! It does not simply question the “epistemological adequacy” of atheistic philosophies, but rather the methodological (and therefore epistemic) legitimacy of the atheist program per se.

Ok basically the reason western medicine is comparatively more performant is to do with the fact that at its core it makes a more robust set of ethical considerations than its ancillaries. Comparatively it has been an assumption of some commentators that western rationality and the development of a superior, "bodies science" lies at the heart of a more efficacious medical practice and while the development of critical practices does run in deep parallel to the furtherance of medicine as a moral consideration it is overall secondary in its practical importance compared to the standardization of ethics surrounding physicianery. Extending this pattern of development to other technical domains we see in the domains of engineering, oratory, encyclopedism, pedagogy a similar set of developments where-in moral considerations further a technical practice through standardization and greater humanization. It is the suggestion of the author that similar considerations be made in the emergent technical (τέχνη) sciences like eg. development of human-computer interaction models, video games, emergent digital media forms and so on (...)