What is the deadliest thing mankind has ever encountered in history? Disease, famine, nuclear weapons? Not even close. By sheer body count, it’s an idea. One that thrives on absolute power and control, and will stop at nothing to achieve complete domination. This is the story of the deadliest virus in the world, COMMUNISM. You can’t kill an idea, but ideas can kill you. We must fight this virus to survive.
You always hear that the right is fascist, WRONG! Here is a short clip from a documentary that is able to respond quite well to this charge. One should watch the whole DOCUMENTARY, its cheap enough. But this snippet can be used as a great — embeddable — answer to the left leaning challenge that Nazism and Marxism is any different.
“…the very cannibalism of the counterrevolution will convince the nations that there is only one way in which the murderous death agonies of the old society and the bloody birth throes of the new society can be shortened, simplified and concentrated, and that way is revolutionary terrorism.” — Karl Marx, “The Victory of the Counter-Revolution in Vienna,” Neue Rheinische Zeitung, 7 November 1848. (See entry of 29 Jan. 2007)
“By the same right under which France took Flanders, Lorraine and Alsace, and will sooner or later take Belgium — by that same right Germany takes over Schleswig; it is the right of civilization as against barbarism, of progress as against stability. Even if the agreements were in Denmark’s favor — which is very doubtful-this right carries more weight than all the agreements, for it is the right of historical evolution.” — Friedrich Engels, Neue Rheinische Zeitung 10. Sep. 1848 (See entry of 8 Jan. 2005)
“And as for the Jews, who since the emancipation of their sect have everywhere put themselves, at least in the person of their eminent representatives, at the head of the counter-revolution — what awaits them?” — – Karl Marx, Neue Rheinische Zeitung 17. Nov. 1848)
“Every provisional political set-up following a revolution requires a dictatorship, and an energetic dictatorship at that.” — Karl Marx, Neue Rheinische Zeitung 14. Sep. 1848 (See entry of 9 Jan. 2005)
“Among all the nations and sub-nations of Austria, only three standard-bearers of progress took an active part in history, and are still capable of life — the Germans, the Poles and the Magyars. Hence they are now revolutionary. All the other large and small nationalities and peoples are destined to perish before long in the revolutionary holocaust. [“world storm” ? J.D.] For that reason they are now counter-revolutionary. …these residual fragments of peoples always become fanatical standard-bearers of counter-revolution and remain so until their complete extirpation or loss of their national character… [A general war will] wipe out all these racial trash [Völkerabfälle – original was given at Marxist websites as “petty hidebound nations” J.D.] down to their very names. The next world war will result in the disappearance from the face of the earth not only of reactionary classes and dynasties, but also of entire reactionary peoples. And that, too, is a step forward.” — Friedrich Engels, “The Magyar Struggle,” Neue Rheinische Zeitung, January 13, 1849
“We discovered that in connection with these figures the German national simpletons and money-grubbers of the Frankfurt parliamentary swamp always counted as Germans the Polish Jews as well, although this dirtiest of all races, neither by its jargon nor by its descent, but at most only through its lust for profit, could have any relation of kinship with Frankfurt.” — Friedrich Engels, Neue Rheinische Zeitung, 29. Apr. 1849 (See entry of 17 Jan. 2005)
“Germans and Magyars [of the Austro-Hungarian Empire] untied all these small, stunted and impotent little nations into a single big state and thereby enabled them to take part in a historical development from which, left to themselves, they would have remained completely aloof! Of course, matters of this kind cannot be accomplished without many a tender national blossom being forcibly broken. But in history nothing is achieved without violence and implacable ruthlessness… In short, it turns out these ‘crimes’ of the Germans and Magyars against the said Slavs are among the best and most praiseworthy deeds which our and the Magyar people can boast in their history.” — Friedrich Engels, Neue Rheinische Zeitung, 15 February 1849 (See the entry of 6 April 2005)
“To the sentimental phrases about brotherhood which we are being offered here on behalf of the most counter-revolutionary nations of Europe, we reply that hatred of Russians was and still is the primary revolutionary passion among Germans; that since the revolution hatred of Czechs and Croats has been added, and that only by the most determined use of terror against these Slav peoples can we, jointly with the Poles and Magyars, safeguard the revolution. … Then there will be a struggle, an ‘unrelenting life-and-death struggle’ against those Slavs who betray the revolution; an annihilating fight and most determined terrorism – not in the interests of Germany, but in the interests of the revolution!” — Friedrich Engels, “Democratic Pan-Slavism” Neue Rheinische Zeitung 15. Feb. 1849 (See entry of 16 Jan. 2005 and 3 April 2005)
“…only by the most determined use of terror against these Slav peoples can we, jointly with the Poles and Magyars, safeguard the revolution there will be a struggle, an ‘inexorable life-and-death struggle’, against those Slavs who betray the revolution; an annihilating fight and ruthless terror – not in the interests of Germany, but in the interests of the revolution!” — Friedrich Engels, “Democratic Pan-Slavism, Continued,” Neue Rheinische Zeitung, 16 February 1849 (See entry of 29 Jan. 2007)
“We have no compassion and we ask no compassion from you. When our turn comes, we shall not make excuses for the terror.” — Karl Marx and Friedrich Engels “Suppression of the Neue Rheinische Zeitung”, Neue Rheinische Zeitung, May 19, 1849 (See entry of 29 Jan. 2007)
“The workers… must try as much as ever possible to counteract all bourgeois attempts at appeasement, and compel the democrats to carry out their present terrorist phrases. They must act in such a manner that the revolutionary excitement does not collapse immediately after the victory. On the contrary, they must maintain it as long as possible. Far from opposing so-called excesses, such as sacrificing to popular revenge of hated individuals or public buildings to which hateful memories are attached, such deeds must not only be tolerated, but their direction must be taken in hand, for examples’ sake. …from the first moment of victory we must no longer direct our distrust against the beaten reactionary enemy, but against our former allies [the democratic forces], against the party who are now about to exploit the common victory for their own ends only. … The arming of the whole proletariat with rifles, guns, and ammunition should be carried out at once [and] the workers must … organize themselves into an independent guard, with their own chiefs and general staff, to put themselves under the order, not of the [new] Government, but of the revolutionary authorities set up by the workers. … Destruction of the influence of bourgeois democracy over the workers …[is a main point] which the proletariat, and therefore also the League, has to keep in eye during and after the coming upheaval. …to be able effectively to oppose the petty bourgeois democracy. In order that [the democratic party] whose betrayal of the workers will begin with the first hour of victory, should be frustrated in its nefarious work, it is necessary to organize and arm the proletariat.” — Karl Marx “Address to the Communist League” March 1850, cited in E. Burns (ed): A Handbook of Marxism 1935, p.66-68.
“Removed and expelled members, like suspect individuals in general, are to be watched in the interest of the League, and prevented from doing harm. Intrigues of such individuals are at once to be reported to the community concerned.” — Rules written by Karl Marx and others for the Communist League (Art. 42) 1850 (See entry of 18 Jan. 2005)
“Society is undergoing a silent revolution, which must be submitted to, and which takes no more notice of the human existences it breaks down than an earthquake regards the houses it subverts. The classes and the races, too weak to master the new conditions of life, must give way.” — Karl Marx, “Forced Emigration”, New York Tribune 1853 (See entry of 29 Jan. 2005)
“Even with Europe in decay, still a war should have roused the healthy elements; a war should have awakened a lot of hidden powers, and surely so much energy would have been present among 250 million people that at least a respectable battle would have occurred, in which both parties could have reaped some honor, as much honor as courage and bravery can gain on the battlefield.” — Karl Marx, Friedrich Engels, “The Boring War”, 1854 (See entry of 13 March 2005)
“Those dogs of democrats and liberal riff-raff will see that we’re the only chaps who haven’t been stultified by the ghastly period of peace.” — Karl Marx to Friedrich Engels (Letter, 25 February 1859) (See entry of 11 Feb. 2005)
“Thus we find every tyrant backed by a Jew, as is every pope by a Jesuit. In truth, the cravings of oppressors would be hopeless, and the practicability of war out of the question, if there were not an army of Jesuits to smother thought and a handful of Jews to ransack pockets.
…the real work is done by the Jews, and can only be done by them, as they monopolize the machinery of the loan-mongering mysteries by concentrating their energies upon the barter trade in securities… Here and there and everywhere that a little capital courts investment, there is ever one of these little Jews ready to make a little suggestion or place a little bit of a loan. The smartest highwayman in the Abruzzi is not better posted up about the locale of the hard cash in a traveler’s valise or pocket than those Jews about any loose capital in the hands of a trader… The language spoken smells strongly of Babel, and the perfume which otherwise pervades the place is by no means of a choice kind.
Thus do these loans, which are a curse to the people, a ruin to the holders, and a danger to the governments, become a blessing to the houses of the children of Judah. This Jew organization of loan-mongers is as dangerous to the people as the aristocratic organization of landowners… The fortunes amassed by these loan-mongers are immense, but the wrongs and sufferings thus entailed on the people and the encouragement thus afforded to their oppressors still remain to be told.
The fact that 1855 years ago Christ drove the Jewish moneychangers out of the temple, and that the moneychangers of our age enlisted on the side of tyranny happen again chiefly to be Jews, is perhaps no more than a historical coincidence. The loan-mongering Jews of Europe do only on a larger and more obnoxious scale what many others do on one smaller and less significant. But it is only because the Jews are so strong that it is timely and expedient to expose and stigmatize their organization.”
When writing The Communist Manifesto, Karl Marx thought he was providing a road to utopia, but everywhere his ideas were tried, they resulted in catastrophe and mass murder. In this video, Paul Kengor, Professor of Political Science at Grove City College, illuminates the life of the mild-mannered 19th Century German whose ideas led to the rise of some of the most brutal dictators in world history.
Douglas Murray shows how the people who are always in favour of the latest woke doctrine are the same people who wanted to bring down Western Capitalism in days gone by. Unregenerate Marxists. You’ll find plenty of them in the academy according to Douglas.
A BILL WHITTLE FLASHBACK
Bill Whittle on The Narrative: The origins of Political Correctness
One of the most deep thinkers of the Founding Fathers, John Adams, noted that even “liberty” ~you know, one of the ideals impregnating our Founding Documents~ would be groundless if naturalism were true [among other things]:
Atheism—pure, unadulterated atheism…. The universe was matter only, and eternal Spirit was a word without a meaning. Liberty was a word without a meaning. There was no liberty in the universe; liberty was a word void of sense. Every thought, word, passion, sentiment, feeling, all motion and action was necessary [determinism]. All beings and attributes were of eternal necessity; conscience, morality, were all nothing but fate. This was their creed, and this was to perfect human nature, and convert the earth into a paradise of pleasure… Why, then, should we abhor the word “God,” and fall in love with the word “fate”? We know there exists energy and intellect enough to produce such a world as this, which is a sublime and beautiful one, and a very benevolent one, notwithstanding all our snarling; and a happy one, if it is not made otherwise by our own fault.
Ever hear an atheist say he’s a freethinker? Well, if atheism is true, an atheist, cannot be free nor would his thinking make any real sense. Frank Turek explains.
If my mental processes are determined wholly by the motions of atoms in my brain, I have no reason to suppose that my beliefs are true…and hence I have no reason for supposing my brain to be composed of atoms. (J.B.S. Haldane)
These are some of my favorite quotes and dealing with “naturalism” and their logical end-result, consequences, or logical conclusions. Merely a combining of MANY quotes and a “not-so-few” videos.
If you read the threads of several of the blog entries on this site, you will see both atheists and Christians charging one another with committing “logical fallacies.” The assumption both sides are making is that there is this objective realm of reason out there that: 1) we all have access to; 2) tells us the truth about the real world; and 3) is something we ought to use correctly if we want to know the truth. I think those are good assumptions. My question for the atheists is how do you justify these assumptions if there is no God?
If atheistic materialism is true, it seems to me that reason itself is impossible. For if mental processes are nothing but chemical reactions in the brain, then there is no reason to believe that anything is true (including the theory of materialism). Chemicals can’t evaluate whether or not a theory is true. Chemicals don’t reason, they react.
This is ironic because atheists– who often claim to be champions of truth and reason– have made truth and reason impossible by their theory of materialism. So even when atheists are right about something, their worldview gives us no reason to believe them because reason itself is impossible in a world governed only by chemical and physical forces.
Not only is reason impossible in an atheistic world, but the typical atheist assertion that we should rely on reason alone cannot be justified. Why not? Because reason actually requires faith. As J. Budziszewski points out in his book What We Can’t Not Know, “The motto ‘Reason Alone!’ is nonsense anyway. Reason itself presupposes faith. Why? Because a defense of reason by reason is circular, therefore worthless. Our only guarantee that human reason works is God who made it.“
Let’s unpack Budziszewski‘s point by considering the source of reason. Our ability to reason can come from one of only two sources: either our ability to reason arose from preexisting intelligence or it did not, in which case it arose from mindless matter. The atheists/Darwinists/materialists believe, by faith, that our minds arose from mindless matter without intelligent intervention. I say “by faith” because it contradicts all scientific observation, which demonstrates that an effect cannot be greater than its cause. You can’t give what you haven’t got, yet atheists believe that dead, unintelligent matter has produced itself into intelligent life. This is like believing that the Library of Congress resulted from an explosion in a printing shop.
I think it makes much more sense to believe that the human mind is made in the image of the Great Mind– God. In other words, our minds can apprehend truth and can reason about reality because they were built by the Architect of truth, reality, and reason itself.
So I have two questions for atheists: 1) What is the source of this immaterial reality known as reason that we are all presupposing, utilizing in our discussions, and accusing one other of violating on occasion?; and 2) If there is no God and we are nothing but chemicals, why should we trust anything we think, including the thought that there is no God?
Let’s consider a basic question: Why does the natural world make any sense to begin with? Albert Einstein once remarked that the most incomprehensible thing about the universe is that it is comprehensible. Why should we be able to grasp the beauty, elegance, and complexity of our universe?
Einstein understood a basic truth about science, namely, that it relies upon certain philosophical assumptions about the natural world. These assumptions include the existence of an external world that is orderly and rational, and the trustworthiness of our minds to grasp that world. Science cannot proceed apart from these assumptions, even though they cannot be independently proven. Oxford professor John C. Lennox asks a penetrating question, “At the heart of all science lies the conviction that the universe is orderly. Without this deep conviction science would not be possible. So we are entitled to ask: Where does the conviction come from?”” Why is the world orderly? And why do our minds comprehend this order?
Toward the end of The God Delusion, Dawkins admits that since we are the product of natural selection, our senses cannot be fully trusted. After all, according to Darwinian evolution, our senses have been formed to aid survival, not necessarily to deliver true belief. Since a human being has been cobbled together through the blind process of natural selection acting on random mutation, says Dawkins, it’s unlikely that our views of the world are completely true. Outspoken philosopher of neuro-science Patricia Churchland agrees:
The principle chore of brains is to get the body parts where they should be in order that the organism may survive. Improvements in sensorimotor control confer an evolutionary advantage: a fancier style of representing [the world] is advantageous so long as it… enhances the organism’s chances for survival. Truth, whatever that is, takes the hindmost.
Dawkins is on the right track to suggest that naturalism should lead people to be skeptical about trusting their senses. Dawkins just doesn’t take his skepticism far enough. In Miracles, C. S. Lewis points out that knowledge depends upon the reliability of our mental faculties. If human reasoning is not trustworthy, then no scientific conclusions can be considered true or false. In fact, we couldn’t have any knowledge about the world, period. Our senses must be reliable to acquire knowledge of the world, and our reasoning faculties must be reliable to process the acquired knowledge. But this raises a particularly thorny dilemma for atheism. If the mind has developed through the blind, irrational, and material process of Darwinian evolution, then why should we trust it at all? Why should we believe that the human brain—the outcome of an accidental process—actually puts us in touch with reality? Science cannot be used as an answer to this question, because science itself relies upon these very assumptions.
Even Charles Darwin was aware of this problem: “The horrid doubt always arises whether the convictions of man’s mind, which has developed from the mind of the lower animals, are of any value or at all trustworthy. Would anyone trust the conviction of a monkey’s mind, if there are any convictions in such a mind?” If Darwinian evolution is true, we should distrust the cognitive faculties that make science possible.
Here is a detailing of the above in a book I recently read:
“There is no need for God,” Atkins declared. “Everything in the world can be understood without needing to evoke a God. You have to accept that’s one possible view to take about the world.”
“Sure, that’s possible,” Craig admitted. “But—”
[Interrupting] “Do you deny that science can account for everything?” challenged Atkins.
“Yes, I do deny that science can account for everything,” said Craig.
“So what can’t it account for?” demanded Atkins.
“I think that there are a good number of things that cannot be scientifically proven, but that we’re all rational to accept,” Craig began.
[Interrupting] “Such as?”
“Let me list five,” Craig continued. “[First,] logical and mathematical truths cannot be proven by science. Science presupposes logic and math so that to try to prove them by science would be arguing in a circle. [Second,] metaphysical truths like there are other minds other than my own, or that the external world is real, or that the past was not created five minutes ago with the appearance of age are rational beliefs that cannot be scientifically proven. [Third,] ethical beliefs about statements of value are not accessible by the scientific method. You can’t show by science that the Nazi scientists in the camps did anything evil as opposed to the scientists in Western democracies. [Fourth,] aesthetic judgments cannot be accessed by the scientific method because the beautiful, like the good, cannot be scientifically proven. And finally, most remarkably, would be science itself. Science cannot be justified by the scientific method, since it is permeated with unprovable assumptions. For example, the special theory of relativity—the whole theory hinges on the assumption that the speed of light is constant in a one-way direction between any two points, A and B, but that strictly cannot be proven. We simply have to assume that in order to hold to the theory!”
Feeling vindicated, Buckley peered over at Atkins and cracked, “So put that in your pipe and smoke it.”
Frank Turek, Stealing from God (Colorado Springs, CO: NavPress, 2014), 162-163.
….Darwin thought that, had the circumstances for reproductive fitness been different, then the deliverances of conscience might have been radically different. “If… men were reared under precisely the same conditions as hive-bees, there can hardly be a doubt that our unmarried females would, like the worker-bees, think it a sacred duty to kill their brothers, and mothers would strive to kill their fertile daughters, and no one would think of interfering” (Darwin, Descent, 82). As it happens, we weren’t “reared” after the manner of hive bees, and so we have widespread and strong beliefs about the sanctity of human life and its implications for how we should treat our siblings and our offspring.
But this strongly suggests that we would have had whatever beliefs were ultimately fitness producing given the circumstances of survival. Given the background belief of naturalism, there appears to be no plausible Darwinian reason for thinking that the fitness-producing predispositions that set the parameters for moral reflection have anything whatsoever to do with the truth of the resulting moral beliefs. One might be able to make a case for thinking that having true beliefs about, say, the predatory behaviors of tigers would, when combined with the understandable desire not to be eaten, be fitness producing. But the account would be far from straightforward in the case of moral beliefs.” And so the Darwinian explanation undercuts whatever reason the naturalist might have had for thinking that any of our moral beliefs is true. The result is moral skepticism.
If our pretheoretical moral convictions are largely the product of natural selection, as Darwin’s theory implies, then the moral theories we find plausible are an indirect result of that same evolutionary process. How, after all, do we come to settle upon a proposed moral theory and its principles as being true? What methodology is available to us?
See also my post on logical conclusions in meta-ethics and evil (like rape), HERE:
…if evolution were true, then there would be selection only for survival advantage; and there would be no reason to suppose that this would necessarily include rationality. After a talk on the Christian roots of science in Canada, 2010, one atheopathic* philosophy professor argued that natural selection really would select for logic and rationality. I responded by pointing out that under his worldview, theistic religion is another thing that ‘evolved’, and this is something he regards as irrational. So under his own worldview he believes that natural selection can select powerfully for irrationality, after all. English doctor and insightful social commentator Theodore Dalrymple (who is a non-theist himself) shows up the problem in a refutation of New Atheist Daniel Dennett:
Dennett argues that religion is explicable in evolutionary terms—for example, by our inborn human propensity, at one time valuable for our survival on the African savannahs, to attribute animate agency to threatening events.
For Dennett, to prove the biological origin of belief in God is to show its irrationality, to break its spell. But of course it is a necessary part of the argument that all possible human beliefs, including belief in evolution, must be explicable in precisely the same way; or else why single out religion for this treatment? Either we test ideas according to arguments in their favour, independent of their origins, thus making the argument from evolution irrelevant, or all possible beliefs come under the same suspicion of being only evolutionary adaptations—and thus biologically contingent rather than true or false. We find ourselves facing a version of the paradox of the Cretan liar: all beliefs, including this one, are the products of evolution, and all beliefs that are products of evolution cannot be known to be true.
* Atheopath or Atheopathy: “Leading misotheist [“hatred of God” or “hatred of the gods”] Richard Dawkins [one can insert many names here] often calls theistic religion a ‘virus of the mind’, which would make it a kind of disease or pathology, and parents who teach it to their kids are, in Dawkins’ view, supposedly practising mental child abuse. But the sorts of criteria Dawkins applies makes one wonder whether his own fanatical antitheism itself could be a mental pathology—hence, ‘atheopath’.” (Taken from the Creation.com article, “The biblical roots of modern science,” by Jonathan Sarfati [published: 19 May 2012] ~ comments in the “[ ]” are mine.)
Even Darwin had some misgivings about the reliability of human beliefs. He wrote, “With me the horrid doubt always arises whether the convictions of man’s mind, which has been developed from the mind of lower animals, are of any value or at all trustworthy. Would any one trust in the convictions of a monkey’s mind, if there are any convictions in such a mind?”
Given unguided evolution, “Darwin’s Doubt” is a reasonable one. Even given unguided or blind evolution, it’s difficult to say how probable it is that creatures—even creatures like us—would ever develop true beliefs. In other words, given the blindness of evolution, and that its ultimate “goal” is merely the survival of the organism (or simply the propagation of its genetic code), a good case can be made that atheists find themselves in a situation very similar to Hume’s.
The Nobel Laureate and physicist Eugene Wigner echoed this sentiment: “Certainly it is hard to believe that our reasoning power was brought, by Darwin’s process of natural selection, to the perfection which it seems to possess.” That is, atheists have a reason to doubt whether evolution would result in cognitive faculties that produce mostly true beliefs. And if so, then they have reason to withhold judgment on the reliability of their cognitive faculties. Like before, as in the case of Humean agnostics, this ignorance would, if atheists are consistent, spread to all of their other beliefs, including atheism and evolution. That is, because there’s no telling whether unguided evolution would fashion our cognitive faculties to produce mostly true beliefs, atheists who believe the standard evolutionary story must reserve judgment about whether any of their beliefs produced by these faculties are true. This includes the belief in the evolutionary story. Believing in unguided evolution comes built in with its very own reason not to believe it.
This will be an unwelcome surprise for atheists. To make things worse, this news comes after the heady intellectual satisfaction that Dawkins claims evolution provided for thoughtful unbelievers. The very story that promised to save atheists from Hume’s agnostic predicament has the same depressing ending.
It’s obviously difficult for us to imagine what the world would be like in such a case where we have the beliefs that we do and yet very few of them are true. This is, in part, because we strongly believe that our beliefs are true (presumably not all of them are, since to err is human—if we knew which of our beliefs were false, they would no longer be our beliefs).
Suppose you’re not convinced that we could survive without reliable belief-forming capabilities, without mostly true beliefs. Then, according to Plantinga, you have all the fixins for a nice argument in favor of God’s existence For perhaps you also think that—given evolution plus atheism—the probability is pretty low that we’d have faculties that produced mostly true beliefs. In other words, your view isn’t “who knows?” On the contrary, you think it’s unlikely that blind evolution has the skill set for manufacturing reliable cognitive mechanisms. And perhaps, like most of us, you think that we actually have reliable cognitive faculties and so actually have mostly true beliefs. If so, then you would be reasonable to conclude that atheism is pretty unlikely. Your argument, then, would go something like this: if atheism is true, then it’s unlikely that most of our beliefs are true; but most of our beliefs are true, therefore atheism is probably false.
Notice something else. The atheist naturally thinks that our belief in God is false. That’s just what atheists do. Nevertheless, most human beings have believed in a god of some sort, or at least in a supernatural realm. But suppose, for argument’s sake, that this widespread belief really is false, and that it merely provides survival benefits for humans, a coping mechanism of sorts. If so, then we would have additional evidence—on the atheist’s own terms—that evolution is more interested in useful beliefs than in true ones. Or, alternatively, if evolution really is concerned with true beliefs, then maybe the widespread belief in God would be a kind of “evolutionary” evidence for his existence.
“Relativists aren’t interested in finding truth but in preserving their own autonomy. This isn’t a logical argument against relativism, of course. I’m just trying to point out that the true(!) basis for relativism is ultimately rooted in its motivation rather than in any good reasons or persuasive arguments.” — Paul Copan
This childish rejection of God in light of the evidence provided through the Book of Nature comes way of True Free Thinker, and shows the juvenile manner in which evidence is rejected in lieu of the ego:
…Lewis Wolpert simplistic dismissal of any and all intelligent design and creationism discoveries as “There is no evidence for them at all” is no less than an intellectual embarrassment and that he insists that “They must be kept out of science lessons” shows why he is the vice-president of an Atheist activism group.
And his dismissal of God is just as unimpressive, “There is absolutely no evidence for the existence of God.”
But what scientific, evidence based, academic, scholarly reasons does Wolpert himself offer for having become an Atheist?:
I stopped believing in God when I was 15 or 16 because he didn’t give me what I asked for. 
Keith Ward asked Wolpert, “What sort of evidence would count for you? Would it have to be scientific evidence of some sort?” to which the reply was, “Well, no… I think I read somewhere: If he turned the pond on Hamstead Heath into good champagne, it would be quite impressive”. And yet, the historical record is that Jesus turned water into wine and that is still not good enough, is it?
[My addition: no it isn’t, some people like champaigne and not wine]
Lewis Wolpert also stated, “I used to pray but I gave it up because when I asked God to help me find my cricket bat, he didn’t help.” Thus, Justin Brieley stated, “Right, and that was enough for you to prove that God did not exist” to which Wolpert replied, “Well, yes. I just gave it up completely.”…
Lewis Wolpert, “The Hard Cell,” Third Way, March 2007 AD, p. 17
(For the above audio) Well respected [in evolutionary circles] University College London Professor (Emeritus) of Cell and Developmental Biology answers this, and explains that most people want more. And indeed, the Judeo-Christian God is the only answer to this conundrum. You can see how the answer to the problem actually resonates and responds to the truth of human need.
1) chemical reactions in your brain perceived as feelings of loyalty toward a single co-parent for the purpose of rearing a child together, at least until it’s weaned 2) the ultimate good, a reflection of the image of God upon humanity
Arguments often arise by using the same words to mean different things. One worldview (Christianity) views love as the ultimate good in the material world and beyond.
Let’s look at how love is viewed by two different worldviews: Christianity and naturalism.
On Christianity, love is ultimately:
a) the state of affairs existing prior to the creation of the universe, flowing between the Father and the Son via the Holy Spirit, the vehicle of love b) the highest good c) the ultimate goal, an act of worship.
On naturalism, love is ultimately:
a) the evolutionary mechanism to ensure the survival of children and the propagation of our species b) a nice concept, something to distract you from the depressing thought of a meaningless existence c) an amusing illusion
Your worldview will shape how you understand the concept of love…
I wish to start out with an excerpt from a chapter in my book where I use two scholarly works that use Darwinian naturalism as a guide to their ethic:
Dale Peterson and Richard Wrangham, Demonic Males: Apes and the Origins of Human Violence (New York, NY: Houghton Mifflin Harcourt Publishing, 1997).
Randy Thornhill and Craig T. Palmer, A Natural History of Rape: Biological Bases of Sexual Coercion (Cambridge: MIT Press, 2000).
My incorporation of these works into my book (quote):
“Lest one think this line of thinking is insane, that is: sexual acts are something from our evolutionary past and advantageous; rape is said to not be a pathology but an evolutionary adaptation – a strategy for maximizing reproductive success….. The first concept that one must understand is that these authors do not view nature alone as imposing a moral “oughtness” into the situation of survival of the fittest. They view rape, for instance, in its historical evolutionary context as neither right nor wrong ethically. Rape, is neither moral nor immoral vis-à-vis evolutionary lines of thought, even if ingrained in us from our evolutionary paths of survival. Did you catch that? Even if a rape occurs today, it is neither moral nor immoral, it is merely currently taboo. The biological, amoral, justification of rape is made often times as a survival mechanism bringing up the net “survival status” of a species, usually fraught with examples of homosexual worms, lesbian seagulls, and the like.”
Now, hear from other atheist and evolutionary apologists themselves in regard to the matter:
(h/t: TrueFreeThinker) – A Statement Made by an atheist at the Atheist and Agnostic Society:
Some atheists do believe in ethical absolutes, some don’t. My answer is a bit more complicated — I don’t believe that there are any axiological claims which are absolutely true, except within the context of one person’s opinion.
That is, beauty is in the eye of the beholder, and so are ethics. So, why is Adolf Hitler wrong? Because he murdered millions, and his only justification, even if it were valid, was based on things which he should have known were factually wrong. Why is it wrong to do that? Because I said so. Unless you actually disagree with me — unless you want to say that Adolf Hitler was right — I’m not sure I have more to say.
[side note] You may also be aware that Richard Dawkins stated,
“What’s to prevent us from saying Hitler wasn’t right? I mean, that is a genuinely difficult question.”
Atheists Trying to Have Their Cake and Eat It Too on Morality. This video shows that when an atheist denies objective morality they also affirm moral good and evil without the thought of any contradiction or inconsistency on their part.
This is from the video Description for the Dan Barker video below:
The atheist’s animal-level view of “morality” is completely skewed by dint of its lack of objectivity. In fact, the atheist makes up his own personal version of “morals” as he goes along, and this video provides an eye-opening example of this bizarre phenomenon of the atheist’s crippled psyche:
During this debate, the atheist stated that he believed rape was morally acceptable, then he actually stated that he would rape a little girl and then kill himself — you have just got to hear his psychotic words with your own ears to believe it!
He then stammered and stumbled through a series of ridiculously lame excuses for his shameful lack of any type of moral compass.
To the utter amazement of his opponent and all present in the audience, the gruesomely amoral atheist even goes so far as to actually crack a sick little joke on the subject of SERIAL CHILD-RAPE!
Meanwhile, the Christian in the video gracefully and heroically realizes the clearly objective moral values that unquestionably come to humanity by God’s grace, and yet are far beyond the lower animal’s and the atheist’s tenuous mental grasp. Be sure to keep watching until the very end so that you can hear the Christian’s final word — it’s a real knuckle-duster!
Atheist dogma™ not only fails to provide a stable platform for objective human morality for its adherent — it precludes him even the possibility. It’s this very intellectual inability to apprehend any objective moral values that leads such believers in atheist dogma™ as Hitler, Stalin, Mao, and Dahmer to commit their horrific atheistic atrocities.
Any believer in atheist dogma™, given sufficient power, would take the exact same course of action that Hitler did, without a moment’s hesitation.
Note as well that evolutionary naturalism has very dogmatic implication, IF — that is — the honest atheist/evolutionist follow the matter to their logical conclusions, via the ineffable Dr. Provine:
Atheist and staunch evolutionist Dr. William Provine (who is often quoted by Richard Dawkins) admits what life has in stored if Darwinism is true. The quote comes from his debate here with Dr. Phillip E. Johnson at Stanford University, April 30, 1994.
“We must ask first whether the theory of evolution by natural selection is scientific or pseudoscientific …. Taking the first part of the theory, that evolution has occurred, it says that the history of life is a single process of species-splitting and progression. This process must be unique and unrepeatable, like the history of England. This part of the theory is therefore a historical theory, about unique events, and unique events are, by definition, not part of science, for they are unrepeatable and so not subject to test.”
Colin Patterson  (Dr. Patterson was Senior Principal Scientific Officer of the Paleontology Department of the British Museum of Natural History in London.)
People think evolution is “science proper.” It is not, it is both a historical science and a [philosophical] presupposition in its “neo-Darwinian” form. The presupposition that removes it from “science proper and moves it into “scientism” is explained by an atheist philosopher:
If science really is permanently committed to methodological naturalism – the philosophical position that restricts all explanations in science to naturalistic explanations – it follows that the aim of science is not generating true theories. Instead, the aim of science would be something like: generating the best theories that can be formulated subject to the restriction that the theories are naturalistic. More and more evidence could come in suggesting that a supernatural being exists, but scientific theories wouldn’t be allowed to acknowledge that possibility.
In other words, the guy most credited in getting us to the moon used science to get us there, but was a young earth creationist. His view on “origins” (origin science) is separate from his working science. Two categories.
Likewise one of the most celebrated pediatric surgeons in the world, whom a movie was made after, “Gifted Hands,” is a young earth creationist. And the inventor of the MRI, a machine that diagnosed my M.S., is also a young earth creationist.
Evolutionary Darwinism is first and foremost an “historical science” that has many presuppositions that precede it, making it a metaphysical belief, a philosophy, as virulent anti-creationist philosopher of science, Michael Ruse explains:
Evolution is promoted by its practitioners as more than mere science. Evolution is promulgated as an ideology, a secular religion—a full-fledged alternative to Christianity, with meaning and morality. . . . Evolution is a religion. This was true of evolution in the beginning, and it is true of evolution still today.
Michael Ruse, “Saving Darwinism from the Darwinians,” National Post (May 13, 2000), p. B-3. (Via ICR)
The stronger must dominate and not mate with the weaker, which would signify the sacrifice of its own higher nature. Only the born weakling can look upon this principle as cruel, and if he does so it is merely because he is of a feebler nature and narrower mind; for if such a law [natural selection] did not direct the process of evolution then the higher development of organic life would not be conceivable at all…. If Nature does not wish that weaker individuals should mate with the stronger, she wishes even less that a superior race should intermingle with an inferior one; because in such a case all her efforts, throughout hundreds of thousands of years, to establish an evolutionary higher stage of being, may thus be rendered futile.
He thus acknowledged the need for any theory to allow that humans have genuine freedom to recognize the truth. He (again, correctly) saw that if all thought, belief, feeling, and choice are determined (i.e., forced on humans by outside conditions) then so is the determinists’ acceptance of the theory of determinism forced on them by those same conditions. In that case they could never claim to know their theory is true since the theory making that claim would be self-referentially incoherent. In other words, the theory requires that no belief is ever a free judgment made on the basis of experience or reason, but is always a compulsion over which the believer has no control.
If what he says is true, he says it merely as the result of his heredity and environment, and nothing else. He does not hold his determinist views because they are true, but because he has such-and-such stimuli; that is, not because the structure of the structure of the universe is such-and-such but only because the configuration of only part of the universe, together with the structure of the determinist’s brain, is such as to produce that result…. They [determinists – I would posit any philosophical naturalist] want to be considered as rational agents arguing with other rational agents; they want their beliefs to be construed as beliefs, and subjected to rational assessment; and they want to secure the rational assent of those they argue with, not a brainwashed repetition of acquiescent pattern. Consistent determinists should regard it as all one whether they induce conformity to their doctrines by auditory stimuli or a suitable injection of hallucinogens: but in practice they show a welcome reluctance to get out their syringes, which does equal credit to their humanity and discredit to their views. Determinism, therefore, cannot be true, because if it was, we should not take the determinists’ arguments as being really arguments, but as being only conditioned reflexes. Their statements should not be regarded as really claiming to be true, but only as seeking to cause us to respond in some way desired by them.
One of the most intriguing aspects mentioned by Ravi Zacharias of a lecture he attended entitled Determinism – Is Man a Slave or the Master of His Fate, given by Stephen Hawking, who is the Lucasian Professor of Mathematics at Cambridge, Isaac Newton’s chair, was this admission by Dr. Hawking’s, was Hawking’s admission that if “we are the random products of chance, and hence, not free, or whether God had designed these laws within which we are free.”In other words, do we have the ability to make choices, or do we simply follow a chemical reaction induced by millions of mutational collisions of free atoms? Michael Polyni mentions that this “reduction of the world to its atomic elements acting blindly in terms of equilibrations of forces,” a belief that has prevailed “since the birth of modern science, has made any sort of teleological view of the cosmos seem unscientific…. [to] the contemporary mind.”
 Ravi Zacharias, The Real Face of Atheism (Grand Rapids, MI: Baker Books, 2004), 118, 119. My own summation. Michael Polanyi and Harry Prosch, Meaning (Chicago, IL: Chicago university Press, 1977), 162.
What merit would attach to moral virtue if the acts that form such habitual tendencies and dispositions were not acts of free choice on the part of the individual who was in the process of acquiring moral virtue? Persons of vicious moral character would have their characters formed in a manner no different from the way in which the character of a morally virtuous person was formed—by acts entirely determined, and that could not have been otherwise by freedom of choice.
If we were free persons, with faculties which we might carelessly use or wilfully misuse, the fact might be explained; but the pre-established harmony excludes this supposition. And since our faculties lead us into error, when shall we trust them? Which of the many opinions they have produced is really true? By hypothesis, they all ought to be true, but, as they contradict one another, all cannot be true. How, then, distinguish between the true and the false? By taking a vote? That cannot be, for, as determined, we have not the power to take a vote. Shall we reach the truth by reasoning? This we might do, if reasoning were a self-poised, self verifying process; but this it cannot be in a deterministic system. Reasoning implies the power to control one’s thoughts, to resist the processes of association, to suspend judgment until the transparent order of reason has been readied. It implies freedom, therefore. In a mind which is controlled by its states, instead of controlling them, there is no reasoning, but only a succession of one state upon another. There is no deduction from grounds, but only production by causes. No belief has any logical advantage over any other, for logic is no longer possible.
“Everything I have said and done in these last years is relativism by intuition…. If relativism signifies contempt for fixed categories and men who claim to be bearers of an objective, immortal truth… then there is nothing more relativistic than fascistic attitudes and activity…. From the fact that all ideologies are of equal value, that all ideologies are mere fictions, the modern relativist infers that everybody has the right to create for himself his own ideology and to attempt to enforce it with all the energy of which he is capable.”
Mussolini, Diuturna (1924) pp. 374-77, quoted in A Refutation of Moral Relativism: Interviews with an Absolutist (Ignatius Press; 1999), by Peter Kreeft, p. 18
Using an ancient Soviet method, 75% of Venezuelans have lost an average of 19 pounds and so can you! Who needs human rights and free press when you can get back to your old college weight? Watch the video and let Remy show you how it all works.
Inside the BookTV Bus, Humberto Fontova was interviewed about his book Fidel: Hollywood’s Favorite Tyrant, published by Regnery Publishing. He spoke about the media’s affixation with the Cuban dictator. Mr. Fontova also discussed political prisoners and a decline in health care.
…Marxists have ruled Cuba for more than a half-century now. Fidel Castro, Argentine guerrilla Che Guevara, and their 26th of July Movement forced Fulgencio Batista from power in 1959 and replaced his standard-issue authoritarian regime with a Communist one. The revolutionaries promised liberal democracy, but Castro secured absolute power and flattened the country with a Marxist-Leninist battering ram. The objectives were total equality and the abolition of money; the methods were total surveillance and political prisons. The state slogan, then and now, is “socialism or death.”
Cuba was one of the world’s richest countries before Castro destroyed it—and the wealth wasn’t just in the hands of a tiny elite. “Contrary to the myth spread by the revolution,” wrote Alfred Cuzan, a professor of political science at the University of West Florida, “Cuba’s wealth before 1959 was not the purview of a privileged few. . . . Cuban society was as much of a middle-class society as Argentina and Chile.” In 1958, Cuba had a higher per-capita income than much of Europe. “More Americans lived in Cuba prior to Castro than Cubans lived in the United States,” Cuban exile Humberto Fontova, author of a series of books about Castro and Guevara, tells me. “This was at a time when Cubans were perfectly free to leave the country with all their property. In the 1940s and 1950s, my parents could get a visa for the United States just by asking. They visited the United States and voluntarily returned to Cuba. More Cubans vacationed in the U.S. in 1955 than Americans vacationed in Cuba. Americans considered Cuba a tourist playground, but even more Cubans considered the U.S. a tourist playground.” Havana was home to a lot of that prosperity, as is evident in the extraordinary classical European architecture that still fills the city. Poor nations do not—cannot—build such grand or elegant cities.
But rather than raise the poor up, Castro and Guevara shoved the rich and the middle class down. The result was collapse. “Between 1960 and 1976,” Cuzan says, “Cuba’s per capita GNP in constant dollars declined at an average annual rate of almost half a percent. The country thus has the tragic distinction of being the only one in Latin America to have experienced a drop in living standards over the period.”
Communism destroyed Cuba’s prosperity, but the country experienced unprecedented pain and deprivation when Moscow cut off its subsidies after the fall of the Soviet Union. Journalist and longtime Cuba resident Mark Frank writes vividly about this period in his book Cuban Revelations. “The lights were off more than they were on, and so too was the water. . . . Food was scarce and other consumer goods almost nonexistent. . . . Doctors set broken bones without anesthesia. . . . Worm dung was the only fertilizer.” He quotes a nurse who tells him that Cubans “used to make hamburgers out of grapefruit rinds and banana peels; we cleaned with lime and bitter orange and used the black powder in batteries for hair dye and makeup.” “It was a haunting time,” Frank wrote, “that still sends shivers down Cubans’ collective spines.”…
Some equate Cuba to Iraq or Afghanistan. The author of the article, after being told this by a fellow travelor responded to this in the article:
I visited Iraq seven times during the war and didn’t have the heart to tell her that Baghdad, while ugly and dangerous, is vastly freer and more prosperous these days than Havana. Anyway, Iraq is precisely the kind of country with which Castro wants you to compare Cuba. It’s the wrong comparison. So are impoverished Third World countries like Guatemala and Haiti. Cuba isn’t a developing country; it’s a once-developed country destroyed by its own government. Havana was a magnificent Western city once. It should be compared not with Baghdad, Kabul, Guatemala City, or Port-au-Prince but with formerly Communist Budapest, Prague, or Berlin. Havana’s history mirrors theirs, after all.
…As for the free health care, patients have to bring their own medicine, their own bedsheets, and even their own iodine to the hospital. Most of these items are available only on the illegal black market, moreover, and must be paid for in hard currency—and sometimes they’re not available at all. Cuba has sent so many doctors abroad—especially to Venezuela, in exchange for oil—that the island is now facing a personnel shortage. “I don’t want to say there are no doctors left,” says an American man who married a Cuban woman and has been back dozens of times, “but the island is now almost empty. I saw a banner once, hanging from somebody’s balcony, that said, DO I NEED TO GO TO VENEZUELA FOR MY HEADACHE?”
Housing is free, too, but so what? Americans can get houses in abandoned parts of Detroit for only $500—which makes them practically free—but no one wants to live in a crumbling house in a gone-to-the-weeds neighborhood. I saw adequate housing in the Cuban countryside, but almost everyone in Havana lives in a Detroit-style wreck, with caved-in roofs, peeling paint, and doors hanging on their hinges at odd angles.
Education is free, and the country is effectively 100 percent literate, thanks to Castro’s campaign to teach rural people to read shortly after he took power. But the regime has yet to make a persuasive argument that a totalitarian police state was required to get the literacy rate from 80 percent to 100 percent. After all, almost every other country in the Western Hemisphere managed the same feat at the same time, without the brutal repression.
Cuba is short of everything but air and sunshine. In her book, Sánchez describes an astonishing appearance by Raúl Castro on television, during which he boasted that the economy was doing so well now that everyone could drink milk. “To me,” Sánchez wrote, “someone who grew up on a gulp of orange-peel tea, the news seemed incredible.” She never thought she’d see the day. “I believed we would put a man on the moon, take first place among all nations in the upcoming Olympics, or discover a vaccine for AIDS before we would put the forgotten morning café con leche, coffee with milk, within reach of every person on this island.” And yet Raúl’s promise of milk for all was deleted from the transcription of the speech in Granma, the Communist Party newspaper. He went too far: there was not enough milk to ensure that everyone got some.
Even things as simple as cooking oil and soap are black-market goods. Individuals who, by some illegal means or another, manage to acquire such desirables will stand on street corners and whisper “cooking oil” or “sugar” to passersby, and then sell the product on the sly out of their living room. If they’re caught, both sellers and buyers will be arrested, of course, but the authorities can’t put the entire country in jail. “Everyone cheats,” says Eire. “One must in order to survive. The verb Ωto steal≈ has almost vanished from usage. Breaking the rules is necessary. Resolví mi problema, which means ‘I solved my problem,’ is the Cuban way of referring to stealing or cheating or selling on the black market.”
Cuba has two economies now: the national Communist economy for the majority; and a quasi-capitalist one for foreigners and the elite…
…The Floridita bar in downtown Havana was one of Ernest Hemingway’s hangouts when he lived there (from 1940 until 1960, the year after Castro came to power). He was in the Floridita all the time—and, in a way, he still is. There’s a statue of him sitting on his favorite bar stool, grinning at today’s patrons. The décor is exactly the same, but there’s a big difference: everyone in the bar these days is a tourist. Cubans aren’t strictly banned any more, but a single bottle of beer costs a week’s salary. No one would blow his dismal paycheck on that.
If he were still around, Hemingway would be stunned to see what has happened to his old haunt. Cubans certainly aren’t happy about it, but the tourists are another story—especially the world’s remaining Marxoid fellow travelers, who show up in Havana by the planeload. Such people are clearly unteachable. I got into an argument with one at the Floridita when I pointed out that none of the patrons were Cuban. “There are places in the United States that some can’t afford,” she retorted. Sure, but come on. Not even the poorest Americans have to pay a week’s wage for a beer…
…An advertisement in my hotel claimed that the Sierra Maestra restaurant on the top floor is “probably” the best in Havana. I had saved the Sierra Maestra for my last night and rode the elevator up to the 25th floor. I had my first and only steak on the island and washed it down with Chilean red wine. The tiny bill set me back no more than having a pizza delivered at home would, but the total nevertheless exceeded an entire month’s local salary. Not surprisingly, I ate alone. Every other table was empty. The staff waited on me as if I were the president of some faraway minor republic.
I stared at the city below out the window as I sipped my red wine. Havana looked like a glittering metropolis in the dark. Night washed away the rot and the grime and revealed nothing but city lights. It occurred to me that Havana will look mostly the same—at night, anyway—after it is liberated from the tyrannical imbeciles who govern it now. I tried to pretend that I was looking out on a Cuba that was already free and that the tables around me were occupied—by local people, not foreigners—but the fantasy faded fast. I was all alone at the top of Cuba’s Elysium and yearning for home—where capitalism’s inequalities are not so jagged and stark.