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originally posted by: Kashai
Again you seem to be contradicting what in fact is valid. You claim we have no evidence of God and I am clearly stating that there is no evidence the Universe is Random.
originally posted by: Kashai
To insist that at some point in the future we will acknowledge this. We will find evidence is actually a prediction related to future events.
originally posted by: Kashai
PS: The Denver Broncos are tied in overtime 17 to 17 in Monday night football against the Cincinnati Bengals and Denver is in Felid Goal Position.
originally posted by: Kashai
As much as Atheist are engaged in denial nothing that is currently observed and understood acts randomly. Based upon those facts there is no real reason that the Universe is the same.
originally posted by: Kashai
Based upon a Supreme Court Decision Atheism is a Religion and its organization is eligible for tax-exempt status.
Honestly the US is probably not the only country that treats Atheism the same way.
Are you actually clamming your opinion is superior to that of the US supreme court?
originally posted by: Kashai
Our are you suggesting that there is a higher power that supports your position.
originally posted by: Kashai
Given the obvious facts I would appreciate some evidence that reality results from nothing.
originally posted by: Kashai
As far as definitions related to Atheism perhaps you should review the US Supreme Court decision.
As in reality its application is actually Law.
Much more important than what dictionaries imply.
originally posted by: Kashai
As in dictionary definitions do not result in a tax-exempt status.
Consensus based upon Quantum Mechanics, Multiple Dimension, Multiverse theory, EPR Paradox and so on...relates to theoretical disputes over things we really understand very little of.
originally posted by: Kashai
And you have yet to provide any evidence that nothing exist while I have provided evidence that there is nothing random based upon current understanding.
originally posted by: Kashai
Logic dictates that you are wrong unless you can provide any evidence that a negative can be proven.
originally posted by: Kashai
It is irrelevant that lower courts suggest otherwise as the activity of Atheist Organization has been to secure tax-exempt status.
originally posted by: Kashai
But in reality the case is that Atheist organization, are filing law suits in order to gain this status as offered by me in this thread.
originally posted by: Kashai
Any such position that Atheism is not a religion would in effect be negated do to a Supreme court decision.
originally posted by: KashaiAtheism is a Religion in every sense related to authority given there is no God.
originally posted by: Kashai
Atheism as such is defined as a Religion and while you argue in opposition your qualification to state otherwise is secondary unless you happen to be a Supreme court judge.
originally posted by: Kashai
Words are what definitions are all about and by definition Atheism is a Religion.
originally posted by: Kashai
Is there something beyond words you would care to present as more relevant.
originally posted by: Kashai
Such as beyond the feeling in your left toe that God does not exist?
Edward Lorenz, in full Edward Norton Lorenz (born May 23, 1917, West Hartford, Conn., U.S.—died April 16, 2008, Cambridge, Mass.), American meteorologist and discoverer of the underlying mechanism of deterministic chaos, one of the principles of complexity.
After receiving degrees from Dartmouth College and Harvard University in mathematics, Lorenz turned to weather forecasting in 1942 with the U.S. Army Air Corps. After World War II he became a researcher at the Massachusetts Institute of Technology, where he earned a master’s degree (1943) and doctorate in meteorology (1948) and stayed on as a professor. He later served as the head of the meteorology department.
In the early 1960s Lorenz discovered that the weather exhibits a nonlinear phenomenon known as sensitive dependence on initial conditions (see chaos theory). He constructed a weather model showing that almost any two nearby starting points, indicating the current weather, will quickly diverge trajectories and will quite frequently end up in different “lobes,” which correspond to calm or stormy weather. He explained this phenomenon, which makes long-range weather forecasting impossible, to the public as the “butterfly effect”: in China a butterfly flaps its wings, leading to unpredictable changes in U.S. weather a few days later. For his groundbreaking work (his findings were published in 1963 in a paper entitled “Deterministic Nonperiodic Flow”), Lorenz shared the 1983 Crafoord Prize of the Royal Swedish Academy of Sciences and was awarded the 1991 Kyoto Prize.
1. Atheism
‘Atheism’ means the negation of theism, the denial of the existence of God. I shall here assume that the God in question is that of a sophisticated monotheism. The tribal gods of the early inhabitants of Palestine are of little or no philosophical interest. They were essentially finite beings, and the god of one tribe or collection of tribes was regarded as good in that it enabled victory in war against tribes with less powerful gods. Similarly the Greek and Roman gods were more like mythical heroes and heroines than like the omnipotent, omniscient and good God postulated in mediaeval and modern philosophy. As the Romans used the word, ‘atheist’ could be used to refer to theists of another religion, notably the Christians, and so merely to signify disbelief in their own mythical heroes.
The word ‘theism’ exhibits family resemblance in another direction. For example should a pantheist call herself an atheist? Or again should belief in Plato's Form of the Good or in John Leslie's idea of God as an abstract principle that brings value into existence count as theism (Leslie 1979)? Let us consider pantheism.
At its simplest, pantheism can be ontologically indistinguishable from atheism. Such a pantheism would be belief in nothing beyond the physical universe, but associated with emotions of wonder and awe similar to those that we find in religious belief. I shall not consider this as theism. Probably the theologian Paul Tillich was a pantheist in little more than this minimal sense and his characterising God as the ground of being has no clear meaning. The unanswerable question ‘Why is there anything at all?’ may give us mystical or at any rate dizzy feelings but such feelings do not differentiate the pantheist from the atheist. However there are stronger forms of pantheism which do differentiate the pantheist from the atheist (Levine, 1994). For example the pantheist may think that the universe as a whole has strongly emergent and also mind-like qualities. Not emergent merely in the weak sense that a radio receiver's ability to receive signals from distant stations might be said to be emergent because it is not a mere jumble of components (Smart 1981). The components have to be wired together in a certain way, and indeed the workings of the individual components can be explained by the laws of physics. Contrast this with a concept of emergence that I shall call ‘strong emergence’. C. D. Broad in his Scientific Thought (Broad 1923) held that the chemical properties of common salt could not even in principle be deduced from those of sodium and chlorine separately, at the very time at which the quantum theory of the chemical bond was beginning to be developed. Though the mind has seemed to some to be strongly emergent from its physical basis, it can be argued that developments in the philosophy of mind, cognitive science and neuroscience favour weak emergence only.
One strong form of pantheism ascribes mental properties to the cosmos. If the weak sense of emergence was adopted we would be faced with the question of whether the universe looks like a giant brain. Patently it does not. Samuel Alexander asserted, rather than argued, that mentality strongly emerged from space-time, and then that at some future time there will emerge a new and at present hardly imaginable level which he called ‘deity’ (Alexander 1927). It is hard to tell whether such an implausible metaphysics should be classified as as pantheism or as theism. Certainly such a deity would not be the infinite creator God of orthodox theism. A. N. Whitehead, too, had a theory of an emergent deity, though with affinities to Platonism, which he saw as the realm of potentiality and therefore he connected the atemporal with the contingent temporal deity (Whitehead 1929). Such views will not deliver, however implausibly, more than a finite deity, not the God of core theism. God would be just one more thing in the universe, however awesome and admirable.
The weak form of pantheism accepts that the physical universe is all and eschews strong emergence. Sometimes the weak form of pantheism is rhetorically disguised as theism, with God characterised as ‘absolute depth’ or some equally baffling expression, as by Paul Tillich. At any rate, whether or not we accept pantheism as a sort of theism, what we mean by ‘atheism’ will vary according to what in the dialectical situation we count as theism.