MSPaint is a bitch.
From the Wrong Man For The Job challenge. See all 405 entries (closed)
(, Thu 24 Jan 2008, 22:52, archived)
I'll be honest with you, I dont even know how you can manage seams like that without trying to :)
Woot!
(, Thu 24 Jan 2008, 22:55, archived)
And subtle, like my post below.
(, Thu 24 Jan 2008, 22:53, archived)
it would really be like the pope delivering a speech on the virtues of atheism.
i've been quite the fan of his since I read the selfish gene, its mostly his use of english i really enjoy.
...and the atheist fundementalism. i like that to.
(, Thu 24 Jan 2008, 23:01, archived)
(, Thu 24 Jan 2008, 23:02, archived)
i don't know if you're directing that at me but thats not how i meant it.
(, Thu 24 Jan 2008, 23:05, archived)
He's a frothing zealot like the rest of them
(, Thu 24 Jan 2008, 23:07, archived)
but i'd rather a humanist fundementalist who doesn't believe in an afterlife than a religious one. i'd massively prefer a world where i don't have to worry about being blown up.
(, Thu 24 Jan 2008, 23:10, archived)
Would all humans be eradicated in this world you speak of?
That's the only way your chances of being blown up would be reduced.
Well, that or all explosives being eradicated.
(, Thu 24 Jan 2008, 23:12, archived)
because the odds of me getting blown up in london by non-religous forces are fucking high aren't they?
(, Thu 24 Jan 2008, 23:16, archived)
and i not saying religion is at the root of all suffering at all. i think where i was going with this was that atheist fundementalism (if thats what we're going to call it) is not comparable to other zealotry.
(, Thu 24 Jan 2008, 23:19, archived)
(, Thu 24 Jan 2008, 23:23, archived)
although it's officially enshrined in law that we can mock, abuse, criticise and express hatred for a religion; just not members of the religion.
(, Thu 24 Jan 2008, 23:26, archived)
not-believing-in-pixies fundamentalism. I rabidly, evangelically don't believe in pixies either.
(, Thu 24 Jan 2008, 23:24, archived)
and something of a scapegoat. People can still be insanely dogmatic and explosive without being religious. My motivation for atheism is irritation at virulent lies. It's not expedience or the desire to preserve lives. I'd still be an atheist if it killed people.
(, Thu 24 Jan 2008, 23:19, archived)
its a discussion about bigotry and fundamentalism.
(, Thu 24 Jan 2008, 23:26, archived)
That just strikes me as lame, is all.
(, Thu 24 Jan 2008, 23:32, archived)
my atheism is rooted in science. the only god i could believe in is a deist god like Epicurus'.
(, Thu 24 Jan 2008, 23:38, archived)
(, Thu 24 Jan 2008, 23:41, archived)
(, Fri 25 Jan 2008, 0:01, archived)
I guess that is part of bigotry.
(, Thu 24 Jan 2008, 23:21, archived)
because it's up to a person who says a thing exists to provide evidence for it, not the person who says it doesn't to provide evidence that it doesn't. If the claim that it doesn't exist is outrageous, that can only be because there is some evidence to the contrary; a lack of evidence for the non-existence of something is no reason to believe in it.
(, Thu 24 Jan 2008, 23:15, archived)
A lack of evidence that there is a God is no reason not to believe in one.
(, Thu 24 Jan 2008, 23:25, archived)
if there were no evidence of guilt we would presume innocence but if there were no proof of guilt or innocence we would still presume innocence.
(, Thu 24 Jan 2008, 23:31, archived)
i'm refering to human instinct. in everything accept religion we require evidence to confirm the existence of something other than what is obvious.
(, Thu 24 Jan 2008, 23:35, archived)
(, Thu 24 Jan 2008, 23:38, archived)
i want to continue this but i have a 9am exam tomorrow on Creation to Revelation: the narrative of the bible and i should probably get some sleep in.
night all
(, Thu 24 Jan 2008, 23:40, archived)
I'm really only arguing for the sake of it, my philosophers urge.
Goodnight
(, Thu 24 Jan 2008, 23:42, archived)
since there is no proof that there is no God, we would assume that there is a God, but if there is no proof that there is no God and no proof that there is a God we would still assume that there is a God?
I don't support that argument at all.
(, Thu 24 Jan 2008, 23:55, archived)
then i have no requirement to prove that there is a God.
Dawkins is asking me to accept that there is no God. If he wants me to do that then he needs to provide evidence that there is no God.
(, Thu 24 Jan 2008, 23:24, archived)
Or have a blind spot for the idea that you don't have to demonstrate (let's leave "proof" out of this) that a thing doesn't exist, in the absence of evidence that it does. If reasoning did work that way, you would believe by default in the existence of everything imaginable, and only be able to understand the world by painstakingly thinning down the infinite ranks of absurd imaginary things one at a time until you get to those few things that actually do exist.
(, Thu 24 Jan 2008, 23:30, archived)
(, Thu 24 Jan 2008, 23:32, archived)
Let's consider, I don't know, some random thing you (or he) don't believe in. Sentient trees, say. (Please don't say you believe in these, or I'll have to come up with something else.) What is the evidence that you claim you required before you stopped being agnostic about their non-existence and were actually convinced?
I think the problem in debates about atheism is usually epistemology, specifically a failure to grasp objectivism. That's why I complained about the use of the word "proof" earlier. We need the common ground of the idea of edging slowly towards a distant, unknowable objective truth, rather than the idea of anything being finally "proven" or anybody ever being completely convinced. I suspect Manley here is objecting to the straw man of a Dawkins who wants to secure your final, permanent conviction that God doesn't exist, but of course we never have that about anything, and proof is just a figure of speech, and in a manner of speaking yes we are always agnostics about everything - even after there is evidence.
(, Thu 24 Jan 2008, 23:40, archived)
It's good scientific practise to have no preconceptions about anything until you have some evidence.
Much as I'm not arguing there is any evidence for the existence of God, I've studied a few arguments for it and they've all been awful,
but there is no way you can say once and for all 'there is no God'. I couldn't justify being atheistic rather than agnostic.
(, Thu 24 Jan 2008, 23:46, archived)
This is a semantic problem. If I say "there is no celestial teapot" you don't accuse me of being dogmatic about it, because as you said, the scientific stance to take is that nothing is ever certain. You know I'm merely using a shorthand for "I think the celestial teapot is overwhelmingly likely not to exist, and no of no good arguments for it". Yet if I say "there is no god", or rather if Dawkins says it, people are liable to accuse him of attaching a "once and for all" to his words, of giving up on the scientific "nothing is ever certain". But of course he isn't doing that, why should you assume he is? This straw man gets created, for some reason, the idea that atheists cease being objectivists when they talk about God. Why imagine that they're saying something of that kind? It's out of character for any rationalist. They shouldn't be required to say "well there might be a God or there might not" just to prove they're being rational about it, any more than they should be required to say "there might be a celestial teapot or there might not".
(, Thu 24 Jan 2008, 23:53, archived)
That anyone who believes that there is a celestial teapot is clinically insane and that they should be forced to stop believing in a celestial teapot, then you are not saying "I think the celestial teapot is overwhelmingly likely not to exist, and know of no good arguments for it", are you now?
(, Fri 25 Jan 2008, 0:00, archived)
If you mean "ridiculed relentlessly", that's compatible with my attitude that the said teapot might just minutely possibly exist. I don't believe in torture camps for people who disagree with me, though, no, and neither does Dawkins. And I'm not entirely sure what "clinically insane" means and generally dislike the term. I'd say that the belief is likely to be an ingrained irrationality (or, less likely, a simple mistake) - and that it needn't reflect on the person as a whole, who might be very smart in many other ways.
(, Fri 25 Jan 2008, 0:06, archived)
Can you not see that it is only the side of the argument which you are on which drives you. Neither side has a stronger case for ridiculing the other.
Clinically insane is Dawkin's term.
(, Fri 25 Jan 2008, 0:12, archived)
so I'm coming up against the problem of
differing notions of epistemology again. I tell
you that's at the root of these discussions
really, not religion at all.
The problem with relativism is that you can
apply it to all arguments, and then you
discover that nothing is apparently true and
that you no longer have a point of view. What
appears to be true "for a person" is not the
question; I'm trying to establish (as best I
can) what is true, because I'm an
objectivist and believe in a single (unknown)
objective truth. The fact that other people's
belief in opinions is just as strong as
my belief in the opposite is irrelevant; what
matters is how strong their arguments
are.
I don't know where you got "clinically insane"
from, but "insane" only appears three times in
The God Delusion, and twice he is quoting other
people, and the other time he is talking about
Stalin and Hitler.
(, Fri 25 Jan 2008, 0:20, archived)
I agree, I am an I hold objectivism very dear.
That is why I do not set out to ridicule those who hold differing opinions.
I am interested in their arguments and, where appropriate, I offer my own.
How good their arguments are effects whether or not I embrace their ideas.
It does not effect the fact that I do not know anything and, as such, I cannot in good faith ridicule them.
(, Fri 25 Jan 2008, 0:23, archived)
or what you think it involves.
I suppose the main point is not to bother
saying "you might be right" when the person has
presented no argument (even implicitly) any
stronger that "I feel it in my bones". Saying
"you might be right, it's a valid point of
view" in such circumstances just encourages
poor argument style, I think - because they
aren't being rigourous, and you're letting them
get away with it.
(, Fri 25 Jan 2008, 0:46, archived)
He actively says 'You are wrong'.
In my opinion he cannot know this and so is not in a position to say anything more than 'I believe that you might be wrong'.
(, Fri 25 Jan 2008, 0:54, archived)
but, were there a group of people who did, I would not set out to berate them, call them clinically insane or stand on a stage and tell them that they were wrong.
Yes, I would think that they were wrong, that is what belief is about, but if I wanted to go to them and tell them that they were wrong then the burden of proof would be upon me to prove that they were wrong.
If they are happy believing in sentient trees and are not trying to force me to accept that there are sentient trees then there is absolutely no burden of proof on them whatsoever.
To be honest, to the extent that I do not know that plants do not have a form of sentience and am not qualified to categorise the boundaries between plant and animal life, I would say that I must admint to being, to an extent, agnostic on the subject.
(, Thu 24 Jan 2008, 23:47, archived)
not just the fact of which party started the argument. How could you go about demonstrating that sentient trees don't exist? You could always be defeated by the argument that you haven't looked in the right place.
(, Fri 25 Jan 2008, 0:00, archived)
If I told you that your childhood friend never existed and that those memories were only the result of last night's dream, I would need to provide proof.
If I told you that the person you dreamed about last night was a real person that you had known when young then I would need to provide proof.
If Dawkins wants to convince people that they are wrong then he needs to bring some evidence to the table.
(, Fri 25 Jan 2008, 0:09, archived)
If for bizarre reasons there is no form of record that they ever existed at all (I don't know, something to do with growing up alone together in remote Siberia until this person drowned in a lake), I can still at least make a convincing argument that they might have existed based on the existence of childhood friends in general, and the fact that I was in circumstances where I might have had a childhood friend without any trace being left - not even any repercussions on my life, no bit of knowledge given to me by this person, nothing. You would, however, be able to place reasonable doubt in my mind that it might just be a false memory. They sound like a bit of a nonentity.
There is no argument for the existence of gods in general.
(, Fri 25 Jan 2008, 0:29, archived)
That is not the same as there being none.
The fact that most people believe that there is one suggests that it is not reasonable to say that there is no compelling argument for Gods.
Plenty of people have been compelled.
(, Fri 25 Jan 2008, 0:41, archived)
What I disagree with is the implication
that it is at all likely that there is a God,
or that "plenty of people have been compelled"
makes it significantly more likely. We agree,
surely, that it's very easy for plenty of
people to believe in a thing which is not
remotely true.
I'm even prepared to accept that a large number
of people believing in a thing has some
effect on the probability that they were
convinced for valid reasons. It's not true to
say "X number of people can't be wrong,"
because they always can, but it should
certainly give you pause for thought if a large
number of people believe in a thing.
I did this pausing for thought already, though,
quite a large number of years ago.
(, Fri 25 Jan 2008, 0:55, archived)
I am suggesting that there is a valid argument not to go around telling everyone that there is no God.
I also believe that there is a valid argument not to go around telling everyone that there is one.
Basiacally, if you don't know then you only have an opinion and condemning the opinions of others seems somewhat abhorrant to me.
(, Fri 25 Jan 2008, 1:01, archived)
The arguments for Atheism are no more or less backed by proof than those for religion.
The more important thing here is not what is real, but why you think that someone has to prove to you that what they believe is real.
If Dawkins wants people to embrace atheism, as he says he does, then the onus of proof is on him, just as it is on any religious nutter who is recruiting.
The absence of evidence is not the evidence of absence. I remain unable to conclusively dtate that there is no God and, as such, am in no position to tell anyone who believes one theory over another that they are wrong.
Dawkins has no greater insight into, for example, what happens to our sense of self after we die, than I have or a rabbi has. For him to decide that his opinion is more valid than that of others, without any supporting data, is not reasonable.
I also find his 'you believe in fairy stories, nah-nah-nah' style of debate to be banal and show him up somewhat.
(, Thu 24 Jan 2008, 23:39, archived)
just because these stories fall under the banner of religion, and the idea that we ought to pussyfoot around and treat these fairy stories as valid points of view, just because they are somehow labeled as more special than other fairy stories, repellent. I think the religious absolutely deserve to be mocked and have got away without being mocked for far too long, and the point of view that this will ruin the credibility of atheists, alienate potential converts to atheism, or is poor debating style, is incorrect. We have to call garbage what it is, and to be respectful about garbage is misguided.
(, Thu 24 Jan 2008, 23:45, archived)
but you should respect the fact that they have those beliefs.
So long as their beliefs don't hurt you, at least.
I appreciate there are occasions when religious beliefs do hurt people, but there have been plenty of occasions where Science has hurt people.
It's not a reason to discard everyone who believes in it.
(, Thu 24 Jan 2008, 23:49, archived)
After all, one cannot decide what one believes, any more than one can decide whether one likes chocolate or not.
I find people who will not question what they believe to be difficult, whether they believe that there is a God or that there is not, but I find people who tell me what I have to believe to be intolerable.
(, Thu 24 Jan 2008, 23:52, archived)
which, since this is never going to happen, is your downfall.
Just as a Bishop cannot mock atheists without incurring my wrath, so an atheist cannot mock a bishop.
You are no better than any fundamentalist when you say 'what I believe is right and, regardless of my ability to demonstrate this, I declare anyone of a different opinion to be wrong'.
I don't like to say this, but that level of intolerance borders on evil.
(, Thu 24 Jan 2008, 23:51, archived)
Or does this principle only apply to religion?
(, Thu 24 Jan 2008, 23:56, archived)
If I do not have sufficient evidence to be certain about something, within the realms that we are discussing it, then I will not dismiss someone for believing it.
Indeed I will call to task those who do.
(, Fri 25 Jan 2008, 0:02, archived)
what kind of evidence it takes to make you certain any particular ludicrous thing doesn't exist.
(, Fri 25 Jan 2008, 0:12, archived)
That is why I do not feel it is appropriate for me to mercilessly ridicule people.
You should not be certain about something for which you have not got conclusive evidence either. If you are then you are making the kind of assumptions which you seem to feel are worthy of ridicule.
(, Fri 25 Jan 2008, 0:14, archived)
are at least a class of assumptions, assumptions of a kind that you can identify (without having to ask me what I think). You know what type of assumptions I'm talking about, then. You just don't want to call these assumptions "ridiculous"
Fair enough, I'm not fussy about terminology. If I'm no longer allowed to ridicule people, I will have to make do with accusing them of holding "assumptions of the kind which I previously thought were worthy of ridicule" instead. Comes to the same thing.
...by which I mean that you agree with me really, and find certain ideas that you encounter ridiculous, and just don't want to appear harsh by saying so, or something.
(, Fri 25 Jan 2008, 0:38, archived)
There are ideas I consider ridiculous, but the major point here is that I do not ridicule them, not because I do not wish to be harsh, but because I accept that my opinion of these ideas is subjective.
I do not ridicule them because I do not know that they are wrong, I am merely bound by my own prejudices.
It is unlikely to encourage you to agree with me, and I genuinely do not believe that it affects this argument, but you might be interested to learn that I have attended a CofE church this very evening.
(, Fri 25 Jan 2008, 0:45, archived)
I have enjoyed argueing with you.
Feel free to Gaz me.
(, Fri 25 Jan 2008, 1:04, archived)
Night chap.
...it's about time we had an argument about this really, though, been brewing for a while.
(, Fri 25 Jan 2008, 1:07, archived)
I'm not sure what we mean by "ridicule", I
think the problem might be that we have
different ideas of what it means. I just mean
telling people "you're wrong" when I think
they're extremely unlikely to be right and have
weak arguments. I could point out that I'm
replying to a post which begins "no, you are
wrong". Oh, and continuing with "your arguments
are extremely weak" and perhaps comparing them
to other weak arguments, e.g. "you might as
well say you believe in fairies," is also part
of ridicule. There's nothing dogmatic in this,
you understand. I don't see why you shouldn't
say that sort of thing too.
(, Fri 25 Jan 2008, 1:06, archived)
You can be wrong about something without it being subjective.
As a hypothetical example:
I believe that there are kittens in the woodpile. You believe that they are crabs.
I should not say 'You are wrong, they are kitten', but, if you say that I don't believe that there are kittens, then I am perfectly entitled to say 'you are wrong - I do believe that there are kittens'.
(, Fri 25 Jan 2008, 9:15, archived)
it's possible to be mistaken about one's own
experiences. Every opinion is subject to
fallibility, even my own opinions about what I
myself think (and actually I quite often misjudge
my own mental processes when I try to describe
them, e.g. try describing retrospectively how you
arrived at a preference, and see how watertight
your description is - probably not very).
(, Fri 25 Jan 2008, 10:26, archived)
I'm a big fan of giving respect to get respect. Dawkins gives no respect therefore I don't respect his opinions.
(, Fri 25 Jan 2008, 0:13, archived)
where he was taking on pseudo-science and trying to convince them to subject themselves to proper scientific testing.
I think he gives an overly negative view of religion.
(, Thu 24 Jan 2008, 23:03, archived)
i'm with him as far as religion goes, especially where he says that atheists should not bend over backwards to appease theists with bullshit like "i respect your beliefs". every theist i know has condemned my lack of belief at one point or other.
(, Thu 24 Jan 2008, 23:08, archived)
Bigot.
(, Thu 24 Jan 2008, 23:09, archived)
for your information i study philosophy and biblical studies, i'm not close minded. people are entitled to their beliefs but do not ask me to pussy foot around them.
(, Thu 24 Jan 2008, 23:15, archived)
that is respecting them.
Pussy footing around is not respect.
(, Fri 25 Jan 2008, 0:19, archived)
I think it's often more of an excuse than a cause.
And he tends to completely ignore the benefits of religion.
(, Thu 24 Jan 2008, 23:10, archived)
As such, I hate all Japanese people.
Richard Dawkins says this is an acceptable way of thinking.
(, Thu 24 Jan 2008, 23:10, archived)
If you saw 5 people wearing a particular type of clothing, and they were all offensive, you'd assume someone else dressed like that would be offensive.
I guess it's the same kind of defence mechanism as that which stops us eating things which have made us sick in the past.
(, Thu 24 Jan 2008, 23:13, archived)
We all do things which are wrong, but we do not laud it.
(, Fri 25 Jan 2008, 0:29, archived)
so desperate to please 'wimmin' and lefties it comes across as a pile of arse. Spoilt the rest of the book for me.
(, Thu 24 Jan 2008, 23:04, archived)
where he implied homosexuals normally wear makeup. (Removed from later editions.)
(, Thu 24 Jan 2008, 23:10, archived)
Loveable old bigots.
'Lovely people, some of them, but they do smeall a bit...'
'Yes, dad...'
(, Thu 24 Jan 2008, 23:13, archived)
As is anyone that tries to fight bigotry with more bigotry.
(, Thu 24 Jan 2008, 23:00, archived)
I see a fundamentalist.
An atheist declaring any non-atheist to be 'clinically insane' is no better than a Muslim denouncing non-Muslims, a Rabbi denouncing gentiles or the Pope declaring that any non-Catholic is mad.
Fundamentalism is a problem, whatever it's guise and religious intolerance has caused more wars than any other single factor. I can think of no larger example of religious inteolerance than Dawkins.
(, Thu 24 Jan 2008, 23:18, archived)