Argument from problem of evil Quotes

“Who gave the decisive deathblow to the argument from design on the basis of biological complexity? Both philosophers and biologists are divided on this point (Oppy 1996; Dawkins 1986; Sober 2008). Some have claimed that the biological design argument did not falter until Darwin provided a proper naturalistic explanation for adaptive complexity; others maintain that David Hume had already shattered the argument to pieces by sheer logical force several decades earlier, in his Dialogues Concerning Natural Religion (Hume 2007 [1779]). Elliott Sober has been among the philosophers who maintain that, as Hume was not in a position to offer a serious alternative explanation of adaptive complexity, it is hardly surprising that 'intelligent people strongly favored the design hypothesis' (Sober 2000, 36). In his most recent book, however, Sober (2008) carefully develops what he thinks is the most charitable reconstruction of the design argument, and proceeds to show why it is defective for intrinsic reasons (for earlier version of this argument, see Sober 1999, 2002). Sober argues that the design argument can be rejected even without the need to consider alternative explanations for adaptive complexity (Sober 2008, 126): 'To see why the design argument is defective, there is no need to have a view as to whether Darwin’s theory of evolution is true' (Sober 2008, 154).”

“You can't win an argument with an argument.”

“The argument that someone is a bad man is an inadequate argument for war and certainly an inadequate and unacceptable argument for regime change.”

“Every argument for Negro suffrage is an argument for women's suffrage.”

“The argument of the broken window pane is the most valuable argument in modern politics.”

“The scientific argument advanced for intelligent design at the Dover trial, those arguments collapsed, scientifically and intellectually.”

“Disagreements between incompatible beliefs cannot be settled by reasoned argument because reasoned argument is drummed out of those trained in religion from the cradle.”

“how irrelevant the belief in God can be to religious experience—so irrelevant that the emotional structure of religious experiences can be transplanted to completely godless contexts with little of the impact lost—and when he had also, almost as an afterthought, included as an appendix thirty-six arguments for the existence of God, with rebuttals, his claim being that the most thorough demolition of these arguments would make little difference to the felt qualities of religious experience,”

“What is faith? If you believe something because you have evidence for it, or rational argument, that is not faith. So faith seems to be believing something despite the absence of evidence or rational argument for it.”