[anonymous]8y-1

The objector claims that being moved precludes self-moving, but Aquinas claims that this is a confusion, because just as moving doesn't preclude being fluffy, moving doesn't preclude self-moving.

The objector is making what seems to me to be a common sense point: if something moves you, then in that respect you don't move yourself. I grant that there is nothing incompatible about being fluffy and being moved by some external power, but there's no obvious (nor argued for, on Aquinas' part) analogy between this kind of case and the case of the self mover. ... (read more)

And there's an at least apparent contradiction in the idea of a self-mover which is moved by something else in the very sense that it moves itself.

When I think of moving something to move itself I think of building an engine and turning it on such that it moves itself. There seems to be no contradiction here. I interpreted "what is free is cause of itself" as meaning that self-movement is necessary but not necessarily sufficient for free will. If an engine can be moved and yet move itself, just as an engine can be moved and yet be fluffy, then... (read more)

1Vladimir_Nesov8yThis kind of argument just seems to be bad philosophy, involving too many unclear words without unpacking them. Specifically, going through your comment: "moves", "external", "the very sense", "property", "freely caused", "prior thing". Since the situation in question doesn't seem to involve anything that's too hard to describe, most of the trouble seems to originate from unclear terminology, and could be avoided by discarding the more confused ideas and describing in more detail the more useful ones.

Theists are wrong; is theism?

by Will_Newsome 1 min read20th Jan 2011539 comments

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Many folk here on LW take the simulation argument (in its more general forms) seriously. Many others take Singularitarianism1 seriously. Still others take Tegmark cosmology (and related big universe hypotheses) seriously. But then I see them proceed to self-describe as atheist (instead of omnitheist, theist, deist, having a predictive distribution over states of religious belief, et cetera), and many tend to be overtly dismissive of theism. Is this signalling cultural affiliation, an attempt to communicate a point estimate, or what?

I am especially confused that the theism/atheism debate is considered a closed question on Less Wrong. Eliezer's reformulations of the Problem of Evil in terms of Fun Theory provided a fresh look at theodicy, but I do not find those arguments conclusive. A look at Luke Muehlhauser's blog surprised me; the arguments against theism are just not nearly as convincing as I'd been brought up to believe2, nor nearly convincing enough to cause what I saw as massive overconfidence on the part of most atheists, aspiring rationalists or no.

It may be that theism is in the class of hypotheses that we have yet to develop a strong enough practice of rationality to handle, even if the hypothesis has non-negligible probability given our best understanding of the evidence. We are becoming adept at wielding Occam's razor, but it may be that we are still too foolhardy to wield Solomonoff's lightsaber Tegmark's Black Blade of Disaster without chopping off our own arm. The literature on cognitive biases gives us every reason to believe we are poorly equipped to reason about infinite cosmology, decision theory, the motives of superintelligences, or our place in the universe.

Due to these considerations, it is unclear if we should go ahead doing the equivalent of philosoraptorizing amidst these poorly asked questions so far outside the realm of science. This is not the sort of domain where one should tread if one is feeling insecure in one's sanity, and it is possible that no one should tread here. Human philosophers are probably not as good at philosophy as hypothetical Friendly AI philosophers (though we've seen in the cases of decision theory and utility functions that not everything can be left for the AI to solve). I don't want to stress your epistemology too much, since it's not like your immortal soul3 matters very much. Does it?

Added: By theism I do not mean the hypothesis that Jehovah created the universe. (Well, mostly.) I am talking about the possibility of agenty processes in general creating this universe, as opposed to impersonal math-like processes like cosmological natural selection.

Added: The answer to the question raised by the post is "Yes, theism is wrong, and we don't have good words for the thing that looks a lot like theism but has less unfortunate connotations, but we do know that calling it theism would be stupid." As to whether this universe gets most of its reality fluid from agenty creators... perhaps we will come back to that argument on a day with less distracting terminology on the table.

 


 

1 Of either the 'AI-go-FOOM' or 'someday we'll be able to do lots of brain emulations' variety.

2 I was never a theist, and only recently began to question some old assumptions about the likelihood of various Creators. This perhaps either lends credibility to my interest, or lends credibility to the idea that I'm insane.

Or the set of things that would have been translated to Archimedes by the Chronophone as the equivalent of an immortal soul (id est, whatever concept ends up being actually significant).

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