ON ATHEISM AND MEANING (in Mere Christianity, pp. 38-39)
"My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? If the whole show was bad and senseless from A to Z, so to speak, why did I, who was supposed to be part of the show, find myself in such violent reaction against it? A man feels wet when he falls into water, because man is not a water animal: a fish would not feel wet. Of course, I could have given up my idea of justice by saying that it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too - for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my private fancies. Thus in the very act of trying to prove that God did not exist - in other words, that the whole of reality was senseless - I found I was forced to assume that one part of reality - namely my idea of justice - was full of sense. Consequently atheism turns out to be too simple. If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be without meaning."
“Reason might conceivably be found to depend on [another reason] and so on; it would not matter how far this process was carried provided you found Reason coming from Reason at each stage. It is only when you are asked to believe in Reason coming from non-reason that you must cry Halt. Human minds. They do not come from nowhere.”
ON REASONING TO ATHEISM (in The Case for Christianity, p. 32)
"Supposing there was no intelligence behind the universe, no creative mind. In that case, nobody designed my brain for the purpose of thinking. It is merely that when the atoms inside my skull happen, for physical or chemical reasons, to arrange themselves in a certain way, this gives me, as a by-product, the sensation I call thought. But, if so, how can I trust my own thinking to be true? It's like upsetting a milk jug and hoping that the way it splashes itself will give you a map of London. But if I can't trust my own thinking, of course I can't trust the arguments leading to Atheism, and therefore have no reason to be an Atheist, or anything else. Uniess I belleve in God, I cannot belleve in thought. So I can never use thought to disbelieve in God."
ON "NATURALISM" REFUTING ITSELF (from Religion Without Dogma, in Timeless at Heart: Essays in Theology, p. 95)
“It would be impossible to accept naturalism itself if we really and consistently believed naturalism. For naturalism is a system of thought. But for naturalism all thoughts are mere events with irrational causes. It is, to me at any rate, impossible to regard the thoughts which make up naturalism in that way and, at the same time, to regard them as a real insight into external reality…. If naturalism were true then all thoughts whatever would be wholly the result of irrational causes. Therefore, all thoughts would be equally worthless. Therefore, naturalism is worthless. If it is true, then we can know no truths. It cuts its own throat…. Naturalism refutes itself. Whatever else we may come to believe about the universe, at least we cannot believe naturalism. The validity of rational thought, accepted in an utterly non-naturalistic, transcendental (if you will), supernatural sense, is the necessary presupposition of all other theorising. There is simply no sense in beginning with a view of the universe and trying to fit the claims of thought in at a later stage. By thinking at all we have claimed that our thoughts are more than mere natural events.”
0 comments:
Post a Comment