Why We Should Debate Creationists

There are some who believe that Bill Nye “the science guy” lost the debate with Ken Ham on the question of “is creation a viable model of origins?”

And there are many who assert that he should never have agreed to the debate at all. That even debating Ham was to elevate creationism to the level where it vies with evolution for status as a credible theory.

Ken Ham, left, and Bill Nye, debate science and creationism.I will remain agnostic (if you’ll excuse the pun) on the former count, but I will firmly disagree on the latter.

We should always debate those who promote unreason, and we should do so with great vigour and care. Of course, we need to pick our battles, or we’d be hammering away at all manner of fringe views. But we should particularly engage and debate those irrationalists who are most effective at spreading their views and undermining reason and science. This includes creationists like Ham.

This I believe is the case whether Nye “won” the debate or not.

If it is found that Nye has changed some minds, then it reinforces the power and efficacy of debate. If it is found that Nye “lost” the debate, it only underscores the need for us to get better at debating.

After all, if someone agrees to a debate where the standards of rational argumentation and evidence apply, then those of us who believe rational and scientific enquiry are the most reliable means to discovering facts have already won half the battle.

And if someone doesn’t agree to conform to the standards of rational argumentation and appeal to evidence, then we can more easily and clearly flag them as being the irrationalists they are, and call for them to be dismissed from the conversation.


The Nature of Morality: A Thesis Primer

Below is a short preface to my thesis on evolution and moral ecology that gives the broad brush outline of my argument and how it’ll likely flow from chapter to chapter. Much is in flux, even at this stage (when is it supposed to settle down, I wonder), but I thought this might be a useful primer for those who have expressed interest in my work.

It also introduces the notion of morality ‘inside-out’ and morality ‘outside-in’. This one way I characterise my approach to looking at morality and doing ethics, and one I’ll elaborate in more detail with a full post soon. In fact, I’m considering turning the chapter on moral naturalism, where I talk about morality inside-out, into a paper suggesting an outside-in approach to ethics is complementary to the conventional metaethical approach, and is something philosophers should take more seriously.

But, for now, here’s the preface:


Religion for Atheists Review

ABC Religion and Ethics has posted a review I penned of Alain de Botton’s new book, Religion for Atheists. Despite the negative press de Botton has received from some quarters of the New Atheist movement, his book is a worthwhile contribution to moving the discourse about god, atheism and religion Read more…

In Defence of Alain de Botton

My oh my, atheists can be a sensitive bunch. The furore that has erupted over the opening lines of Alain de Botton’s new book, Religion for Atheists, has put not a few noses out of joint amongst the more arm-waving ranks of non-believers. But many of them have just served to reinforce de Botton’s point, which starts like this:

The most boring and unproductive question one can ask of any religion is whether or not it is true – in terms of being handed down from heaven to the sound of trumpets and supernaturally governed by prophets and celestial beings.

This line inspired some bile-laden posts from a cadre of vocal atheist bloggers, seemingly intent to denigrate de Botton rather than engage with his argument. PZ Myers retorted with a “fuck you very much”, Martin Wagner related de Botton to a Nazi accommodationist, JT Eberhard dismissed most of de Botton’s CNN article as “bullshit”. Others, like Dan Fincke, have made more of an effort to at least understand what de Botton is saying, before getting all defensive about their approach in the face of criticism from de Botton directed towards “fanatical atheists”.

It’s pathetic.

If the so-called ‘new atheists’ want to know why so many people are dismissing them as “fanatical,” one need only peruse these posts. They’re aggressive, mocking, self-righteous and many represent an almost wilful misinterpretation of de Botton in order to thump another table in the name of anti-religion, like that’s the only argument in town, and all others are beneath contempt.

They’re effectively saying to the world of thinkers on religion: “if you’re not with us, you’re against us.”


Religion Without God

Seems everyone is talking about Alain de Botton’s new book. Good. It looks like a worthy tome. I’ve yet to read it (my PhD reading list puts leisure philosophy on the backburner for now), but I intend to soon. The book, Religion for Atheists, argues that while the supernaturalist claims Read more…

The Ethical Project: The Future of Ethics

This is the last in my series in response to Philip Kitcher’s new book, The Ethical Project. You can read my initial review, my look at our evolving moral psychology, on moral functionalism, and my last post on ethical progress. In this post I want to sum up my thoughts on Kitcher’s naturalistic programme and make some comments on where to from here.

As is probably apparent from the other posts in this series, I’m very sympathetic with Kitcher’s broad approach to ethics. He calls is naturalistic pragmatism – naturalistic because it doesn’t lean on any non-natural or a priori truths, but on the gritty reality of life in the natural world; pragmatist because of his commitment to a Deweyan picture of philosophy being “reconnected with human life”, and “ethics as growing out of the human social situation”, as well as a Jamesian pragmatic approach to truth (p3).

If I had to give my approach to ethics a label, I’d be quite content to call it pragmatic naturalism.

I thoroughly endorse the notion that ethics is a human invention, a cultural innovation that served the function of solving the problems of social living, thus facilitating greater levels of cooperation. That individual moral norms are best understood as strategies for solving these problems and encouraging prosocial behaviour.

I also dismiss notions of there being moral facts – in the sense of a unique domain of facts that are knowable a priori, and/or non-natural, and/or intrinsically normative, and/or the expressions of a divine will. There is only us, our interests, the dynamics of social living, and the mundane fact that if we want to live socially, and reap the benefits of cooperation, we need to abide by some rules of behaviour lest it all spiral down into mutual defection.

And, as I don’t believe that morality is a special domain, I dismiss the is-ought problem and the naturalistic fallacy as barking up the wrong tree. The kind of special ‘ought’ that is apparently separated from ‘is’ simply doesn’t exist. The simple undefinable moral property of ‘the good’ also doesn’t exist. The fallacies are, well, a fallacy.


Morality Without God

It keeps being said that without God, there can be no morality. It keeps being said that if we’re evolved from selfish genes, there can be no altruism. It keeps being said that a universe without a divine creator is a universe without meaning.

It keeps being said.

And it’s flat out wrong.

I’m sympathetic to religious sentiments, even if I think the accompanying metaphysical interpretation of those sympathies is in error. But I’m entirely unsympathetic to those of a religious persuasion spreading untruths and fallacious arguments about secular morality.

It’d be like me saying that there is a God, and He is malevolent.

Disagreement over the existence of God is one thing, but to misrepresent the religious view is not acceptable. Not for anyone. Likewise, misrepresentation of the secular view by the religious is ignorant at best, malicious (and immoral) at worst.

So, in the interests of providing a clear and unambiguous exposition of the secular moral position, I’ve compiled a list of false claims made by some in the religious community and the reasons why they’re in error.


On the Importance of Rational Wonder

When you read about secularism and Humanism, you read a lot about reason, compassion, anti-dogma, tolerance, free thought and free speech – and lots of other wonderful things. But one thing you don’t read much about is wonder itself. I’ve said before that Humanism and secular morality still have a Read more…