Why I don’t believe in god–pt3: Design

Again, many of my more philosophically inclined friends have summarily dismissed the “proof theories” as worthless rubbish, and I acknowledge that, but they’ll need to forgive me for continuing on with these posts. These friends of mine are not the intended audience for these posts, the posts are more of a personal clarification of the “why’s” and “how’s” of my current viewpoint. (The funny thing about viewpoints is perspectives change, so I should note that I similarly do not cling to strongly to any current belief and I’ll probably look back on these posts after some time and say “what the hell was I thinking?”)

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The argument always went: “Look how intricate the world is, see the many requirements to sustain life, and how they happen without our effort? See if one little thing changes, like the salinity in the oceans, everything falls out of balance. How can you look at that and not see an intelligent designer behind it all?”

I long held to this argument, one of my favorite teachers, Rob Bell, was a proponent of this argument in his DVD (lesson? Sermon? Talk?) “Everything Is Spiritual.” It seemed to make sense to me, and I guess on some quasi-logical level the “Go for the best explanation, even it if isn’t 100% conclusive” argument swayed me. God, then, must have been the designer of the world, for the amazing intricacies and beauty of nature supposedly call his name. I think it often growing up it was said “The sunrise is God’s signature.” Cheesy, but it gets the point across.

I have no problems admitting to the beauty of the world, indeed my next tattoo (to complement my now ironic YHWH tattoo, that says “I am not lost” underneath it) will be “Mono No Aware”—the English pronunciation of a Japanese phrase meaning “the ahh-ness of things,” since this world is full of moments that fill us with the feeling of “ahh,” such as a beautiful sunrise, or this sunset I captured the other day driving down the road.  But do these really speak to the existence of a creator? Derek actually responded to this claim a bit the other day, so I’ll defer this point over to his comments, and address the subject from a different standpoint—one of acceptance.

Taking that God is the designer, the question becomes, where does the so-called design stop? Can you get god “off the hook” for the deaths, destruction, wars, and famines prevalent all over? For if god is the designer of it all then these things are necessarily part of god’s design, or perhaps it’s best to say, the result of god’s design. To borrow the argument from Russell, if an inventor designs a machine that goes horribly wrong, and then inventor is prescient enough to know that the machine will hurt, maim, destroy, or in any way inflict damage upon others, then it is the designer who should be held to account for the failures of the design. We similarly hold designers of buildings, bridges, and vehicles that fail to understand the flaws and failures in their design to account when the magnitude and gravity of the failure of the design is made apparent. Can the designer then be called “good” if s/he knows full well the ramifications of the failure yet continues to put the design out there?

To be fair, an open deist would argue that god didn’t have the foreknowledge of the current situation thus cannot be held to account, but the deists rely on the argument of “first cause,” which I’ve already addressed, so even they cannot put forth any sort of convincing notion of god. (More on this last sentence latter, so all of you stop thinking I’m some atheist clinging to black and white definitions of everything.)

Thus I stand now with my previous foundations for the belief in a deity lain bare and shown too weak to hold such a weighty notion.

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  • I admire your guts for posting this. We do have different interpretations about something, but you might be interested in checking Reformed Theological Seminary, it will give you more insights more than you've expected.
  • Jeff S.
    Hey, Matt,
    Have you checked out process-relational philosophy/theology? I find its embrace of science/physics rather refreshing! Philip Clayton, who will be coming to the ATL cohort on the 25th of this month, is a proponent of this theology - you should plan on coming!

    http://www.templetonpress.org/book.asp?book_id=118

    http://www.abc.net.au/rn/religionreport/stories/2007/2122324.htm

    http://www.ctr4process.org/

    http://www.processandfaith.org/

    --Jeff
  • Kyle
    I find it very interesting that people continue to pick on Aquinas whenever modern philosophers like Alvin Plantinga and William Lane Craig seem to have developed these arguments far more rigorously in recent years. I'm not an expert on philosophy, but it seems like a good idea to engage the most up-to-date thinking on the subject.

    Anyway, the argument from design you mentioned (which actually sounds more like the argument from beauty) has never been terribly convincing to me, either, although there are modern philosophers who defend it.

    However I find the anthropic principle much more convincing and at least equal, if not much more plausible, in terms of probability than the universe magically popping out of nothing, by nothing, and for nothing. The argument you mention seems to be a someone's poor application of the concept, so I can understand why you don't buy it. I find Christians usually go about this the wrong way when they try to defend design in living things because it can easily be interpreted through an evolutionary explanation. The design of the physical universe is far more impressive.

    Leigha's argument seems to come from outrage and rhetoric (not helpful when discussing such sensitive issues) but she does have a point - without God, life is meaningless. Sure, one can say they "create" value for their life or the lives of others, but it's really just an exercise in self-delusion. And subjective as well - if everyone decided a certain person had no value, would they not become worthless? Assigning worth on the very slippery foundation of what you feel about someone seems quite iffy. Think of how rapidly worth changes on things like commodities people exchange - oil, gold, and the like. If we take this definition of worth, then you could instantly lose worth if your friends decide they don't like you anymore. Is that really any way to live? Of course, you say you still believe you follow Jesus, and since Jesus did say to love one another, so there is some foundation there.

    Didn't Russel say something to the effect that we must build our lives on the foundation of unyielding despair? Don't morals themselves become yet another exercise in self-delusion, subjective and counterintuitive (think of how helping the less fortunate is an utterly stupid idea from a materialistic evolutionary standpoint)? You can say you give value to people or things, but in the end everyone dies, everyone who remembers you dies, the universe fizzles out, and there was never much point in anything at all. In the end, it makes no difference whether one has lived as a Stalin or as a saint. Personally I find adopting nihilism and simply shrugging off and ignoring the question of the value of life, the universe, and everything else to be a more reasonable reaction to the nonexistence of God.

    By the way, the Japanese phrase you mentioned is more accurately translated as "the misery of material things." あわれ means sorrow/grief/pity/misery, not awe or wonder. If you did end up a nihilist, I suppose this expression could be quite appropriate though. If you're looking to slap a cool-sounding Japanese philosophical phrase on your arm, 諸行無常 (shogyoumujou, all earthly things are transitory) is pretty good.
  • Leigha
    This is absolutely insane. Are you saying that God is not sovereign? That He didn't create you and that He doesn't have a plan for your life? I hope not because if you are then your saying your life is meaningless, worthless, and you have absolutely no purpose.
  • Leigha
    This is absolutely insane. Are you saying that God is not sovereign? That He didn't create you and that He doesn't have a plan for your life? I hope not because if you are then your saying your life is meaningless, worthless, and you have absolutely no purpose.
  • First off, thanks for your comment, but please refrain from posting it 13 times. I hate to have to block people, but I also hate having to manage comments.
    Moving along now...
    I didn't mention anything about god's sovereignty, indeed that would be taking the notion of god for granted, a notion at which this post is centered.
    As for purposelessness, meaninglessness, and worthlessness, I'm afraid I disagree. While there was perhaps no inherited meaning in my life, I choose to make meaning. While, perhaps, I was not given a purpose by some designer, I choose to create a purpose. I can choose to create these two things, I don't need them implicitly or explicitly given to me by a third party.

    As for worth, here shines your biggest issue with your line of reasoning. Worth is, by far, the easiest of the three to have without the need of a god. My friends have worth to me, my family has worth to me, you have worth to me, and those same feelings are reciprocated amongst my family and friends toward me. Even if my family, friends, and everyone else held no value on my life, I assign worth to myself!
  • Derek F.
    Just to chime in on Russell. This is a moral argument against God that assumes the absolute moral framework (i.e. there is an objective "right" and a "wrong") that Russell outrightly rejects. To judge God by a standard that Russell says doesn't exist doesn't really prove anything.

    However, and I'm guessing this is your point (it's probably Russell's as well), it works as a perfect argument against a popular notion of God. For the people who say that (a.) God is all powerful, (b.) God is perfectly good, (c.) "Perfect Goodness" entails not allowing suffering, this argument shows the contradiction in thinking.

    However, it's only a valid argument for those people who accept those three propositions. But I don't think it undermines the theology of the Old/New Testaments, which outrightly reject proposition "C."

    As an aside on suffering, I really enjoyed G.K. Chesterton's "Introduction to the Book of Job." Some really interesting thoughts in there about Job. Here's the link:

    http://chesterton.org/gkc/theologian/job.htm
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