gnostic-atheism

stark-treks  asked:

Are you an agnostic atheist? Because I came out to my father that I'm an agnostic atheist, and he said that atheism is just another form of religion. To be 100% sure that there is no god is the same as saying you are 100% sure there is a god. I agree with my father, and I've been asking other atheist tumblrs if they agree with this line of reasoning. (and my definition of agnostic atheist is that there is a possibility there may be a god but I strongly think there is none.)

I am very much an agnostic atheist, but I would disagree that gnostic atheism is a religion in itself.  The evidence for a god at ANY step of the process, from the creation of the universe to the creation of life to everyday “miracles”, is completely non-existent.  I have various personal fancy scenarios that cause me to stay agnostic, but just because one is personally certain that there is no god does not make that person religious.  At worst it may indicate a lack of imagination.

~ Steve

On Gnostic Atheism

henricarence says:

How do you “know” there is no God? And also, are you saying that agnostics are just a kind of atheist? And if so, an atheist that is not agnostic must then claim that there is no God, and in that way, believe that there is no God. What do you think?

Your first question deserves a far more elaborate reply than the one I’m about to give you, but fret not, you can purchase my ebook when it’s available for sale and get your answer. In brief, there are a number of ways I can answer that question. 

I can say either a) since I know that every argument for god to date fails in one way or another, I also know that there’s no god; the tacit assumption I’m making is that for every article of knowledge, there’s some way of showing that it’s real and that’s setting aside the responsibility of showing that you know what you say you know; b) since the probability of there being a god is negligible, I know that there’s no god; if you think that’s dubious, then you’d need to deal with S5 system of modal logic–the same system Alvin Plantinga makes use of to argue the exact opposite: he concludes that god exists because it is probable that god necessarily exists, and this setting aside the dubious nature of his probability; c) there’s simply no evidence for god and therefore, I know that god doesn’t exist; implicit in this conclusion is the thought that were a god to exist, there would be corresponding evidence, i.e., if Jesus was god, the historical Jesus and the Jesus of the Gospels would be both consistent and equivalent; alas, they are neither. d) This is my preferred route: I agree with ©, but further, there’s actually evidence against god! There’s plenty of it. 

For starters, the claim to exclusive truth, the claim at the heart of Christianity and Islam, is a byproduct of historical and anthropological development–the latter of these I further break down into cultural and sociopolitical components. So if you cannot show that the claim of exclusive truth is true to the religion’s original form, assuming you can even locate that, then the claim developed much later. Also, if you can trace changes in the religion, changes in doctrine, in rituals, and so on, then you may find that this religion has a human-made origin and therefore, was not divinely inspired. Since gods are always tied to some religion, organized or not, gods don’t exist. In other words, if I trace Christianity’s history and find, like many others have, that it’s intimately connected to Judaism, and I find, as many others have found, that Judaism did not start out as a monotheistic religion, but rather as a polytheistic religion featuring a pantheon of four gods that included Yahweh, then I have also shown that Yahweh doesn’t exist. Monotheism is itself a later development, so it could not have been that god commanded that his people worship him and only him; it’s that sociopolitical and cultural pressures led to fissions in the once homogeneous group identity and from this, different groups preferred different gods in the pantheon and of these groups, some would claim that their god was the superior or true god. We see this same development in Hinduism earlier than we do in Judaism.

We can discuss eschatology and other specifics in doctrine, e.g., soteriology. We can discuss the transition from adoptionist Christology to high Christology. With regards to eschatology, we can trace the modern conception of hell, demons with pitchforks and all, and some guy named Dante will undoubtedly come up. What will also come up is Zoroastrian demonology and much older concepts like the Narakas and the Diyu. Sheol and Hell will come up as well, and anyone who isn’t overly invested in biblical consistency will see that these two places aren’t the same. Hell, as we’ve come to think of it, is not mentioned in the Jewish Bible at all.

If you think that misses the mark, then I can apply this same method to religion in general. Religion is an anthropological phenomenon that can’t be understood apart from culture. Feuerbach said “theology is anthropology.” He’s absolutely correct. If you want to argue that what’s emblematic about religion is rituals, burial rites, and belief in the supernatural, you can trace that historically and find corresponding psychological behaviors resulting in group identity and loss of self. And you will also find cognitive biases that led to agency over-detection. A lot of scholars and everyday people think that gods, especially early on, were created in response to what our ancestors couldn’t understand. 

Furthermore, these gods are the result of faulty reasoning, in particular the application of teleology to natural phenomenon. Lightning strikes; who is behind this? They reasoned that a god willed the lightning to strike. The waves strike the land and before we know it, there’s a flood. Who did this? There must be a god, an agent exponentially more powerful than an average person. Even the modern monotheist disregards these deities. They also disregard a responsible tracing of their own religion’s history, one that will lead to the same conclusion: their god doesn’t exist. This is partly why I know there’s no god. I can talk about science, in particularly modern cosmology and theoretical physics; I can throw doubt on theories of causation and the metaphysics underlying arguments like the KCA and Aquinas’ Cosmological arguments. I do all of this in my upcoming ebook.

An agnostic is a person without knowledge. So an agnostic can be a theist or an atheist. An agnostic theist will be a Christian who doesn’t claim to know that Yahweh exists. An agnostic atheist will be a non-believer who doesn’t claim to know that there’s no god. Regardless, this isn’t that they say they believe there’s no god. With regards to gods, they lack belief. Like knowledge, belief is something you either posses or do not possess. 

A gnostic atheist does not have that particular belief, but does have knowledge; an agnostic atheist does not have that belief but does not have knowledge or, at the very least, does not claim to have it. A gnostic theist does have this particular belief and claims, through faith or some other means, to have knowledge; an agnostic theist does have this belief, but doesn’t have knowledge. I have knowledge about my past, about my family, about my friends, about different topics. I do not have knowledge about other universes, life on other planets, and about people I’ve never met (other than articles that occur to commonsense, e.g., the people I never met have a respiratory system and a brain). I do not have belief in gods, ghosts, reptilians, and angels. I do have beliefs in humanity, i.e., a faith in humanity, life on other planets, and the existence of other universes. If belief and knowledge are something you claim to have, then they’re also something you can lack. With regards to gods, I lack belief.

Notice how this isn’t even a matter of discussion when it comes to ghosts or even angels and demons. No one claims that I believe that there are no ghosts or that I believe that there are no angels and demons. They are content with the language I use with regards to these lesser spiritual entities. When god is the topic, suddenly the theist wants to challenge what the atheist says. What they’re really attempting to do is put the two on a level playing field and perhaps, reduce atheism to a matter of faith. I’ve just showed you that atheism can be and, to my mind, should be far from that. I don’t have a belief that there’s no gods; nor do I have a different faith from the believer–one that concludes that there are no gods. I lack the belief a believer claims to have. Furthermore, I have a knowledge that believers clearly lack, for if they had it, they wouldn’t believe.