Sargon of Akkad and Nazis Join UKIP and Break It

Okay, let’s have some fun at the expense of the Kippers and the extreme right-wingers Gerard Batten has brought into the party. Right-wingers like Count Dankula, Tommy Robinson and Sargon of Akkad.

Sargon, Dankula, Tommy Robinson and UKIP

Count Dankula is the idiot, who taught his girlfriend’s dog to do the Nazi salute when he said ‘Sieg Heil!’ and ‘Gas the Jews’. He put it on YouTube, and then, unsurprisingly, got prosecuted for hate speech. I don’t think he’s actually a Nazi, just a prat, who thinks really tasteless, offensive ‘jokes’ are hilarious. Tommy Robinson is the founder of the EDL, and has been briefly involved with that other Islamophobic organization, PEGIDA UK. He used to belong to the BNP and has a string of criminal convictions behind him. These included a number for contempt of court after he was caught giving his very biased very of the proceedings outside the court building during the trial of groups of Pakistani men accused of being rape gangs. Technically, Robinson isn’t a formal member of the party. It’s constitution bars anyone, who has been a member of the racist right from joining it, which rules him out. But he has become a special advisor on Islam and prison reform to Batten.

Sargon of Akkad, whose real name is Carl Benjamin, is another YouTube personality and ‘Sceptic’. I think he used to be one of the atheist ranters on YouTube at the time when the New Atheism was on the rise with the publication of Dawkins’ book, The God Delusion. Then a number of them, Sargon included, appear to have become tired of arguing for atheism and naturalism, and started talking about politics. This was from an extreme right-wing perspective, attacking feminism, Social Justice Warriors, anti-racism, immigration and socialism. Many of them appear to be Libertarians, or see themselves as ‘Classical Liberals’. This means their liberals only in the early 19th century sense of standing for absolute free trade and the total removal of the welfare state. Sargon’s one of these, although bizarrely he also describes himself as ‘centre left’. Which only makes sense to some of the equally bizarre individuals out there, who rant about how Barack Obama was a Communist.

The presence of these three characters at a recent UKIP conference was discussed in an article by the anti-racist, anti-religious extremism organization Hope Not Hate as proof that under Batten UKIP had very definitely moved to the Far Right. And Nigel Farage was apparently so concerned with this move a few days ago that he very publicly resigned from the party. And this naturally upset many long-time Kippers. One of them was a YouTube vlogger, whose channel is called People’s Populist Press. He posted this video four days ago on his channel bitterly attacking Sargon and the others he describes as ‘YouTube Nazi punks’ for ruining the party.

Kipper Official Tries to Dissuade Sargon from Joining

It seems, however, that some members of UKIP didn’t want Sargon to join. Not because they objected to his opinions, but because they were afraid that he and his followers wouldn’t take the party seriously. The Ralph Retort YouTube channel played a recording of a conversation between Sargon, his mate Vee, and an anonymous UKIP official arguing about whether or not Sargon should be allowed to join the party. I’m not putting this up, because I’m unsure of the Ralph Retort channel’s political orientation. Sargon’s not only upset left-wing YouTube controversialists like Kevin Logan, but also members of the extreme right, including the Nazi fanboys of Richard Spencer. The argument was also played by Oof Curator on his channel, about whom I have the same caveats.

From the conversation, it appears that the Kippers didn’t really want Benjamin in the party, because they wanted committed activists. Benjamin had said that he wanted to join the party simply to show his support and not to take a more active role. They were also concerned that his followers also weren’t taking politics seriously. The Kipper believed that most of Sargon’s followers on YouTube were people in the teens and early twenties. Sargon told him that the average age of his audience is 34. The Kipper accepted this, but stuck to his point that Benjamin’s followers don’t take it seriously. This included an incident when some of Sargon’s followers got drunk in a pub and started shouting ‘Free Kekistan’ at passing cars. Kekistan and Pepe the Frog are memes taken over by the Alt Right. They were originally the creation of a Latin American cartoonist, with absolutely no racist element. But they’ve been appropriated by the Nazi right, to the dismay of the cartoon’s creator, who now wants nothing to do with it. The Kipper contrasted the flippancy of Sargon’s followers with those of Tommy Robinson, who he believed would take UKIP seriously.

UKIP Factions

The argument also gave an insight into the deep divisions and delicate internal politics in UKIP. The Kipper official stated that UKIP’s made up of three different political groupings. There are Christian Social Conservatives. These are political Conservatives with traditional views on social morality, emphasizing the traditional family and condemning promiscuity and particularly homosexuality and gay rights. Then there are the Libertarians, who also free market Tories, but with liberal attitudes towards drug taking and sexuality, although some of these have moved away and become more traditional in the moral attitudes. And then there are the Social Democrats. This means Old Labour, standing for the nationalization of utilities but rejecting immigration, feminism, and gay rights. There are clearly strong divisions between the three groups, and the Kipper did not want this delicate balance disrupted by the mass influx of new members with very strong factional views. This was one of the Kipper’s concerns when Sargon tried to argue that he’d be an asset to the Kippers as when he, Dankula and another YouTuber joined, the party’s organization rose by 10,000. The Kipper responded to that by stating that raises the question of ‘brigading’, presumably meaning attempts to take over the party through the mass influx of supporters.

Sargon and Philosophical First Principles

The argument was also interesting for what it showed about the real depth of Sargon’s own political knowledge: actually quite shallow. Sargon’s despised by his opponents on both the Left and the Right for his intellectual arrogance. He’s been ridiculed for commonly responding to any of his opponent’s points by saying ‘That’s preposterous!’ and asking them if they’ve read John Locke or Immanuel Kant. The Kipper was impressed by Sargon’s support of property rights and popular sovereignty, which he had in common with the rest of the party, but was concerned about how Sargon derived his views of them. He asked him about first principles. Sargon replied that he got them from John Locke and the 18th century Swiss political theorist, Jean-Jacques Rousseau, although the latter was ‘too continental’ for him. The Kipper responded by asking about the specific derivation of his support for natural rights, as argued by Locke. Sargon responded by saying that they’d been put there by the Creator. The Kipper then replied ‘Ah! You’re a theist!’ To which Sargon replied that he wasn’t, because ‘We don’t know who the Creator is.’ This is the line taken by the Intelligent Design crowd, who argue that evolution isn’t the product of Neo-Darwinian random mutation and natural selection, but the result of planned, intelligent intervention by a Creator. Sargon’s response is strange coming from an atheist, as for many Sceptics, Intelligent Design is simply another form of Creationism. ‘Creationism in a cheap tuxedo’, as one critic called it.

Sargon objected to the question about how he derived his support for natural rights on the ground that it didn’t matter. And I think he’s got a point. I’ve no doubt that the majority of people in the mass political parties probably don’t have a very deep understanding of the fundamental basis of the ideologies they hold. I doubt very many ordinary members of the Tory party, for example, have read Burke’s Reflections on the Revolution in France or the works of the 20th century Tory ideologue, Trevor Oakeshott. It’s probably particularly true of the Tories, as Roger Scruton, the Tory philosopher, said in his book on Conservatism in the 1980s that Tory ideology was largely silent, consisting of the unspoken emphasis on traditional views and attitudes. But clearly, the people at the top levels and some of the real activists in the political parties, including UKIP, do have a very profound understanding of the philosophical basis of their party and its views. And Sargon didn’t.

In fact, Sargon’s ignorance has become increasingly clear in recent months. There’s a notorious clip of him shouting down his opponent, Richard Carrier, in a debate on ‘SJWs’ or something like that at an atheist convention in America, Mythcon. Sargon is shown screaming at Carrier ‘No! No! Shut up! Just f***ing shut up!’ That went viral around the Net.

Racism and Views on Child Abuse

He’s also got some other, deeply offensive views. Sargon considers himself a civic, rather than ethno-nationalist. Which means he stands for his country’s independence but does not believe, contra the BNP, that only members of a specific ethnic group can really be its citizens. He appears to hold a very low view of Blacks, however. There’s a clip of him telling his extreme right-wing opponents to ‘Stop behaving like a bunch of N****rs!’ Quite.

There’s another clip of Sargon going around the Net of him apparently supporting paedophile. He was talking another YouTuber, who believed that underage sex was fine, and that the age of consent should be lowered to 12 or 14. When asked about the morality of adults having sex with underage children, Sargon responded ‘It depends on the child’. Which has naturally upset and outraged very many people.

Conclusions: Robinson and Sargon Will Damage and Radicalise UKIP

There are therefore a number of very good reasons why decent, anti-racist members of UKIP wouldn’t want him in their party. Sargon’s own popularity also appears to be declining, so that it’s now a very good question of how many people he will bring with him into UKIP. Furthermore, a number of people are going to leave with the departure of Farage, though he isn’t the non-racist figure he claims to be. The association of Tommy Robinson with Batten is going to drive people away, so that the party will become even more right-wing and much nastier.

The conversation between the Kipper and Sargon also shows that the party is in a very delicate position at the moment, with a very precarious balance of power between the various factions. As the Kipper official himself said, the only thing they have uniting them is Brexit. If that balance is upset, or the unifying factor of Brexit removed, the whole thing could well collapse in a mass of splits and infighting, like the various overtly Fascist groups have imploded over the years. It also shows that while some people on the extreme right have probably a far too high opinion of themselves and their intelligence, others, like the Kipper official, are genuinely bright and very well read and informed. Even in a party like UKIP, those people shouldn’t be underestimated.

Books on God and Religion

On Thursday, Jo, one of the great commenters to this blog, asked my a couple of questions on the nature of the Almighty, which I tried to answer as best I could. I offered to put up here a few books, which might help people trying to explore for themselves the theological and philosophical ideas and debates about the nature of God, faith, religion and so on. I set up this blog about a decade and a half ago to defend Christianity against attacks by the New Atheists. I don’t really want to get sidetracked back there, because some of these issues will just go on forever if you let them. And I’m far more concerned to bring people of different religions and none together to combat the attacks by the Tories and the Blairites on the remains of the welfare state, the privatisation of the NHS, and the impoverishment and murder of the British public, particularly the disabled, in order to further enrich the corporate elite. Especially as the Tories seem to want to provoke war with Russia.

But here are some books, which are written for ordinary people, which cover these issues, which have helped me and which I hope others reading about these topics for themselves will also find helpful.

The Thinker’s Guide to God, Peter Vardy and Julie Arliss (Alresford: John Hunt Publishing 2003)

This book is written by two academics from a Christian viewpoint, and discusses the Western religious tradition from Plato and Aristotle. It has the following chapters

1. Thinking About God – Plato and Aristotle
2.The God of the Philosophers
3. The God of Sacred Scripture
4. Religious Language
5. The Challenge of Anti-Realism
6. Arguments for the Existence of God
7. The Attributes of God
8. Life After Death
9. Miracles and Prayer
10. Jesus, the Trinity, and Christian Theology
11. Faith and Reason
12 Attacks on God, Darwin, Marx and Freud
13 God and Science
14 Quantum Science, Multi-Dimensions and God

God: A Guide for the Perplexed, Keith Ward, (Oxford: OneWorld 2003)

1. A Feeling for the Gods
God, literalism and poetry, A world full of Gods, Descartes and the cosmic machine, Wordsworth and Blake, the gods and poetic imagination, Conflict among the gods, Friedrich Schleiermacher: a Romantic account of the gods; Rudolf Otto: the sense of the numinous; Martin Buber: life as meeting, Epilogue: the testimony of a secularist.

2. Beyond the gods
Prophets and seers; The prophets of Israel and monotheism; Basil, Gregory Palamas and Maimonides: the apophatic way; Thomas Aquinas: the simplicity of God; The five ways of demonstrating God; Pseudo-Dyonysius the Areopagite; The doctrine of analogy; Three mystics.

3. The Love that moves the sun
The 613 commandments; Pigs and other animals; the two great commandments; The Ten Commandments; Jesus and the Law; Calvin and the Commandments, Faith and works; Theistic morality as fulfilling God’s purpose; Kant, the categorical imperative and faith, God as creative freedom, affective knowledge and illimitable love.

4. The God of the Philosophers

God and Job; Plato and the gods; the vision of the Good; Appearance and Reality; Augustine and creation ex nihilo, Aristotle and the Perfect Being; Augustine and Platonism; Anselm and Necessary Being; Evil, necessity and the Free Will defence; Creation as a timeless act; Faith and understanding.

5. The Poet of the World

The timeless and immutable God; The rejection of Platonism; Hegel and the philosophy of Absolute Spirit; Marx and the dialectic of history; Pantheism and panentheism; Time and creativity, The redemption of suffering; History and the purposive cosmos; Process philosophy; The collapse of the metaphysical vision.

6. The darkness between stars

Pascal: faith and scepticism; A.J. Ayer; the death of metaphysics; Scientific hypotheses and existential questions; Kierkegaard: truth as subjectivity; Sartre; freedom from a repressive God; Heidegger and Kierkegaard: the absolute
paradox; Tillich: religious symbols; Wittgenstein: pictures of human life; Religious language and forms of life; Religion and ‘seeing-as’; Spirituality without belief; Non-realism and God; The silence of the heart.

7. The personal ground of being

God as omnipotent person; The problem of evil; Fichte, Schelling, Schopenhauer and Nietzsche: beyond good and evil; Omniscience and creative freedom; God: person or personal; Persons as relational; The idea of the Trinity; The revelatory roots of religion; Conclusion: Seven ways of thinking about God.

Bibliography

Teach Yourself Philosophy of Religion, by Mel Thompson, (London: HodderHeadline 1997)

Introduction
What is the philosophy of Religion?
Why study religion in this way?
What is involved?
The structure of this book
What this book aims to do.

1. Religious Experiences
Starting with experience
What happens when you experience something?
What is religious experience?
Induced religious experiences
Prayer
Conversion
Mysticism
Charismatic experiences
Revelation
Some features of religious experience
What can we know?
Authority and response
Conclusion

2.Religious Language
A private language?
Knowledge and description
Faith, reason and beliefs
The rational and the non-rational
Interpreting language
Cognitive and non-cognitive
Language games
The limitations of language

3. God: the concepts
God as creator
Eternal
Omnipotent
Omniscient
Transcendence and immanence
Theism, pantheism and panentheism
Atheism, agnosticism and secularism
Nietzsche: God is dead
Secular interpretations of God
A postmodernist interpretation
The Christian concept of God: the Trinity
Beliefs, language and religion
Saints?
Religious alternatives to theism
Basic beliefs

4. God: the arguments
The ontological argument
The cosmological argument
the teleological argument
the moral argument
the argument from religious experience
Conclusion

5. The Self
Bodies, minds and souls
Dualism
materialism
Idealism
Knowing our minds
Joining souls to bodies?
Identity and freedom
Freedom?
Life beyond death
Some conclusions

6. Causes, providence and miracles
Causes
Providence
Miracles
Summary

7. Suffering and evil
The challenge and the response
the problem
God as moral agent
Suffering and the major religions
Coming to terms with suffering
The devil and hell
Religion and terrorism
Summary

8. Religion and Science
The problem science poses for religion
the key issues
the changing world view
the methods of science and religion
the origin of the universe
evolution and humankind
Some conclusions

9. Religion and ethics
Natural law
Utilitarianism
absolute ethics
Morality and facts
How are religion and morality treated?
Values and choices
Conclusion

Postcript, Glossary, Taking it Further

God and Evolution: A Reader, ed. by Mary Kathleen Cunningham (London: Routledge 2007)

Part One
Methodology
1. Charles Hodge ‘The Protestant Rule of Faith’
2. Sallie McFague ‘Metaphor’
3. Mary Midgley ‘How Myths work’
4. Ian G. Barbour ‘The Structures of Science and Religion’.

Part Two
Evolutionary Theory
5. Charles Darwin, ‘On the origin of species
6. Francisco J. Ayala ‘The Evolution of life as overview
7. Michael Ruse ‘Is there are limit to our knowledge of evolution?

Part Three
Creationism
6. Genesis 1-2
7. Ronald J. Numbers ‘The Creationists’.

Part Four
Intelligent Design
10. William Paley ‘Natural Theology’
11. Michael J. Behe ‘Irreducible complexity: Obstacle to Darwinian Evolution’
12. Kenneth R. Miller, ‘Answering the biochemical argument from Design

Part Five
Naturalism
13. Richard Dawkins, ‘The Blind Watchmaker’
14. Richard Dawkins, ‘God’s utility function’
15. Daniel C. Dennett, ‘God’s dangerous idea’
16. Mary Midgley, ‘The quest for a universal acid’
17. Michael Ruse, ‘Methodological naturalism under attack’.

Part Six
Evolutionary Theism
18. Howard J. Van Till, ‘The creation: intelligently designed or optimally equipped?’
19. Arthur Peacock, ‘Biological evolution-a positive theological appraisal’
20. Jurgen Moltmann, ‘God’s kenosis in the creation and consummation of the world’.
21 Elizabeth A. Johnson, ‘Does God play dice? Divine providence and chance’.

Part Seven:
Reformulations of Tradition
22. John F. Haught, ‘Evolution, tragedy, and cosmic paradox’
23. Sallie McFague, ‘God and the world’
24. Ruth Page, ‘Panentheism and pansyntheism: God is relation’
25. Gordon D. Kaufman, ‘On thinking of God as serendipitous creativity’.

Sargon of Akkad Defends Internet Personality’s Approving Comments on the Holocaust

Well, not the real Sargon of Akkad, one of the great founders of Assyrian civilisation in ancient Mesopotamia, obviously. He’s been dead for about 3,000 years.

No, this Sargon of Akkad is a British vlogger from Swindon, real name Carl Benjamin, who was a major figure in the internet sceptics’ movement. Unfortunately, he moved from simply vlogging on subjects like atheism and scepticism, to becoming a mouthpiece for all manner of extreme right-wing views. I have a feeling he’s one of those people, who consider themselves politically moderate, while pushing all manner of racist, misogynist and generally politically extremely illiberal bilge. I think he’s turned up recently to at least one Alt Right or manospherian conferences.

In this very short little video, Kevin Logan calls him out for his defence of some truly astonishingly horrific comments by another right-wing blogger, Mouthy Buddha. Mouthy Buddha claimed that Hitler was very lenient with the Jews in the Holocaust, and ‘was a decent man’. And, oh yes, that the Jews got what they wanted after the war – a Jewish homeland – because of the Shoah.

Sargon goes on to say that Mouthy Buddha ‘did nothing wrong’ and that he was ‘steel-manning’ the argument for the Holocaust. Ominously, he goes on to say that he intends to do a series on ‘the Jewish question’.

Logan has responded by intercutting Sargon’s comments with footage from Mouthy Buddha himself, and a film clip of a bloke on a train saying exactly what these views about the Holocaust are: ‘Bullsh*t’.

He ends by putting up in front of Sargon’s face the words ‘You F***ing Pr*ck!’

Sorry for the language, peeps, but I think that the obscenity is entirely justified in the context of rebutting an obscene view. And the attitude that Hitler was somehow humane in his maltreatment of the Jews is far more obscene than any foul language or profanity.

The ‘steel-manning’ Sargon refers to is supposedly a rhetorical device in which one tries to undermine one’s opponent’s argument by putting in even stronger terms, as opposed to ‘straw-manning’, which is deliberately misstating it in far weaker terms. I hadn’t heard of ‘steel-manning’ before, and I don’t think many other people have either. One of the commenters on Logan’s video on YouTube states that it was thunk up by an internet group, and isn’t recognised by professional philosophers and scholars of logic and rhetoric.

There was nothing humane or restrained about the Nazis’ brutalisation of the Jews. Nothing at all. And the evidence for their extreme cruelty is so widespread and well-known that it isn’t necessary to provide any sources for it. All you have to do is go and look at any of the books on the Third Reich or the Holocaust by a mainstream publisher to see for yourself how horrific the Holocaust was.

As for the ‘Jews’ getting what they wanted from the Holocaust in the foundation of Israel as an independent state three years after Nazi Germany’s defeat, in 1948, it’s true that some Zionist groups and organisations were certainly more than happy to collaborate with the Nazis in the hope of creating further Jewish emigration to Palestine, such as during the brief Ha’avara agreement and the Sterngang. That’s established historical fact. It’s acknowledge by Zionist historians, like David Cesarani. It is only apparently denied by some Zionist groups, who attempt to defend themselves from the charge of collaboration by smearing those, who raise the issue of ‘anti-Semites’.

However, the Zionists were only one section of the Jewish community. The vast majority of Jews wanted to remain in the countries of their birth, as fellow citizens with the same rights and privileges as their gentile fellow countrymen. And they fought hard and bitterly against the Nazis and the other Fascist, anti-Semitic regimes. Those Zionists, who collaborated with the Nazis are entirely unrepresentative of the Jewish people as a whole. This has been pointed out again and again by anti-Zionists, including self-respecting Jewish scholars and activists like Tony Greenstein.

But Israel as a settler colony for European Jews was founded before the Holocaust, after Britain obtained control of Palestine during the period of the Mandate granted by the League of Nations. The followed the Balfour Declaration, in which the British Foreign Minister, Arthur Balfour, pledged that the British Empire would support a Jewish state in the area.

So Mouthy Buddha’s very, very wrong there. Norman Finkelstein and other anti-Zionist writers have pointed out how the Holocaust has been exploited by Israel and its supporters to garner international support, and that, quite understandably, Jewish emigration to Palestine did increase after the War. But reputable historians have also pointed out that during the War comparatively few Jews went to Palestine. The majority fled elsewhere, particularly to America.

As for writing blog posts about ‘the Jewish Question’, there is no question at all about the Holocaust. I’ve already blogged about how an American judge in California officially ruled that the evidence for the Holocaust was so plentiful that it could not reasonably be doubted. The same should go for the brutality of the Nazis and their collaborators, who instituted and conducted it.

It is, however, entirely fair and reasonable to discuss the historical complicity of various Zionist groups and individual Zionists, who hoped to exploit Nazi and anti-Semitic persecution generally to support their political goals of an independent Jewish homeland in Palestine, but this is very different from claiming that the Jews as a whole were somehow complicit in their own persecution. And it is this latter claim Mouthy Buddha has apparently made here, and it can rightly be attacked as anti-Semitic.

I am absolutely astonished that anyone outside of the various Nazi groups and their own twisted, ahistorical worldview, could ever make those comments, and if they were intended as a rhetorical tactic, it was certainly a poor one. Not least because of the way such comments and will be used by the extreme Right to encourage support. But that’s if Mouthy Buddha’s remarks were simply a piece of ill-judged rhetoric as Sargon says. But from the looks of it, it doesn’t seem that it was. Either way, Sargon is wrong about Mouthy Buddha having done nothing wrong. His comments were abhorrent and dangerous, and he should never have made them. The Alt Right have risen to prominence through their use of the internet. They and their vile views should be attacked and refuted at every turn, not given more ammunition to assault democracy and decency.

Boris Criticised by Own Party for Cynical Decision to Join ‘Out’ Campaign

Mike over at Vox Political also has a very interesting piece about Boris Johnson’s decision to join the ‘Out’ campaign. Mike points out that until a couple of weeks ago, BoJo appeared to be in favour of Britain remaining in Europe. He was certainly in favour of Turkey joining it. Now apparently he’s decided to put all that behind him. Mike writes

Soon after Boris Johnson declared that he would campaign for the UK to leave the European Union, we were all reminded that he had campaigned for Turkey to become a member, so he was already guilty of double-standards (why want them in, and us out?) but more was to follow.

We have since learned that Mr Johnson has been hoping an ‘Out’ vote might lead to further renegotiation with the other EU countries, leading to a settlement for the UK that would make him happier.

(Or – as most of us surmised – he thought joining the ‘Out’ brigade might endear him to Tory backbenchers, or at least enough of them to ease him into Number 10 after Cameron slings his hook.)

This has earned Britain’s own tousle-haired buffoon (I wonder – are he and Donald Trump clones from the same genetic laboratory?) a swift rejoinder from Dave Cameron, who has told him that it’s going to be a straight case of Britain either being in Europe or leaving. There is no plan for renegotiation.

See: http://voxpoliticalonline.com/2016/02/22/tory-infighting-leads-to-a-very-public-takedown-for-boris-johnson/.

This debacle shows BoJo for what he is: a demagogue. If he genuinely wishes that a vote to leave Europe would result in a second referendum, and further negotiations to revise the conditions of Britain’s membership so that we remain in, then he’s simply supporting the ‘Out’ campaign as a kind of political utilitarianism. He’s really in favour of membership, and always has been, but he hopes he can use it to frighten the EU into granting concessions. It’s a dangerous game to play. The danger is that by that time, the EU could be so sick and tired of us, that they can’t be bothered to indulge us, and will just simply say, ‘Well, be like that. Go away then!’

And I think Mike’s right. This is all about trying to enhance BoJo’s standing within the party, as the ‘man of the people’, and the populist candidate against Cameron. It really does look like he’s angling for backbench Tory support. In a Classical simile that Boris should appreciate, he’s rather like the Greek philosopher Carneades. Carneades went on an embassy to Rome. There he decided to give a talk on ‘virtue’. In the morning he argued for it, and in the afternoon, he argued against it. It was part of the attitude of the Sceptic school that knowledge could never be absolute and information was always provisional. And Carneades was also a bit of a wiseacre, who liked to show off how clever he was by arguing contradictory positions. Boris is basically doing the same thing here. It’s nasty, and shows that one thing Boris is not and will never be, is a statesman of the mould of Solon or Pericles.

Secular Talk on Iran’s Execution of Children as Young as 9

I’ve made it clear on this blog that I’m neither an atheist nor a secularist. I’ve reblogged quite a bit of material from the atheist news show, Secular Talk, because I’ve agreed with their political comments. This is another such piece about the judicial murder of children in Iran. And I agree absolutely.

Kyle Kulinski reports that Amnesty International have said that Iran has executed about 160 children this year. This includes girls as young as 9 and boys as young as 15. In one case, a thirteen year old boy was sentenced to death for raping two other boys. In court, however, he retracted his confession, stating he had been coerced into giving it by the police. Two of his victims also retracted their statements, saying they two had been forced to make them by the cops. Children have been executed by the state because of drug smuggling. Many were denied legal representation during their trials. He recognises that while this is horrific and wrong, other countries also apply the death penalty, including Yemen and Saudi Arabia, where they use beheading, a particularly horrific method.

Kulinski states he believes there should be a global ban on the death penalty, because of the dangers of executing the wrong people. He states that there are some people, who are so heinous that he doesn’t feel there’s anything wrong in executing them. I’m sure most people understand the sentiments. Looking at the monsters tried a Nuremberg, most people would probably say they deserved to dance Jack Ketch’s jig. But too many other people, who were innocent, or whose crime did not warrant the severity of the death penalty, have also been sent to the gallows.

And children should not be executed, as they’re still growing and developing. It’s still possible to rehabilitate them. There’s also the argument that some young offenders may genuinely not know what they’ve done, or be as responsible for their actions as a grown adult.

Kulinski makes it clear that he includes America in this global ban. And he is clearly appalled at the horrific botched executions in his homeland, which have taken place when the new ‘humane’ poison has not worked. He describes instances where men have died in agony, frothing at the mouth, after living on for about half an hour, long enough for their hangmen to have called the execution off. And he makes it very clear that he regards the executions for sorcery and witchcraft stupid.

Secular Talk on Alex Jones Rant about Elite Marrying Horses and Sacrificing their Children

Okay, I’ve put up several pieces tonight discussing just how nasty and rapacious the rich are. They are deeply selfish, and seem to have a profound psychological needs to inflict harm, degrade and impoverish those lower down the social hierarchy. And all while declaring that it’s all for the public good, and to encourage people to strive harder to better themselves. Or some other such rubbish that should have gone out with the 19th century.

On the other hand, some of the expressions of the increasing alienation between rich and poor have become extremely bizarre, like the growth of the Conspiracy counterculture and its belief that the rich are truly Satanists, or have made a malign pact with evil space aliens. Or both. One of the main figures on the conspiracy fringe is Alex Jones, who is prone to making some really bizarre rants about the depravity of the elite and super rich. In this piece from Secular Talk, Kyle Kulinski discusses one of the great man’s rants which truly scales the heights of high weirdness. I offer for your entertainment this piece in which Jones states that everyone knows that the elites marry horses, dress up in werewolf costumes, demand to be worshipped, sacrifice their babies and finally nuke themselves.(!?)

Some of this seems to be a mangled memory of the worse traits of the Roman emperors. Caligula made his horse a senator. The ‘Great Beast’ in the book of Revelations may well refer to the emperor Nero. Nero when he was a young man, used to wander around the streets of Rome with other dissolute aristos, dressed up as an animal. He would then pick fights, wounding and killing, and raping women. It’s memories of the bizarre and depraved acts of the ancient world, which colour Jones’ views of the Bohemian Grove ceremony, where they symbolically slay ‘Dull Care’, as a real, human sacrifice. I don’t think it is, and when the ceremony was shown on Jon Ronson’s programme, Secret Rulers of the World, in which he examined the Conspiracy culture in the US, it seemed to be very obviously a mannequin, no more sinister than your average Guy Fawkes figure.

But it does prompt Jones to spectacular rants like these.

The problem is that although Jones is something of a buffoon, who goes way over the top, sometimes he’s exactly right. He hates war and the way the globalists have impoverished his country. He just thinks it’s all the fault of liberals, while the truth is, it’s all being done by Conservatives, following the logic of the free market, which he so vigorously defends.

Popper and Xenophon on Science, the Gods, and the impossibility of Certain Knowledge

Bryan Magee, in his book on the philosopher of science, Karl Popper, notes that one of Popper favourite statements on the nature of science was from the ancient Greek pre-Socratic philosopher, Xenophon. Xenophon wrote

‘The gods did not reveal, from the beginning,
All things to us, but in the course of time
Through seeking we may learn and know things better.
But as for certain truth, no man has known it,
Nor shall he know it, neither of the gods
Nor yet of all the things of which I speak.
For even if by chance he were to utter
The final truth, he would himself not know it:
For all is but a woven web of guesses.’

It’s a truly sceptical statement. Xenophon believed that the gods purposely did not reveal all knowledge to humanity, deliberately leaving it to humanity to find things out for themselves, in order that they could have a deeper understanding of the cosmos. However, human knowledge is, in the last analysis, ‘a web of guesses’. They are actually attempts by the human intellect to understand the universe, but not true knowledge itself. In fact the nature of the universe is such that people wouldn’t understand the truth about the universe, even if they were accidentally to stumble upon it.

The astronomer John Barrow said something similar in his book, Theories of Everything. Barrow was arguing against the view of Stephen Hawking, and repeated in the popular press and science journals, that we could have a final ‘theory of everything’. He argued that the nature of the universe was so complex, and some of the events that created the modern cosmos, such as the symmetry-breaking in which the original superforce broke up into the separate forces of gravity, electromagnetism, and the strong and weak nuclear forces, were so random, that a theory of everything would be so general that it would actually explain nothing. Or else it would be so complex, that it would need another theory to explain it in turn, and so not actually be a final theory of everything. And so despite the claims of Stephen Hawking, the final truth about the universe, expressed into the kind of equation you put on a T-shirt, like the Ultimate Question and the Ultimate Answer ‘What’s 6 x 9? 42’ in the Hitch-Hiker’s Guide to the Galaxy, will remain forever elusive.

Sources

Bryan Magee, Popper (Glasgow: Fontana/Collins 1975) p. 28.

18th Century Religious Scepticism Not Based on Science: Part 3 – David Hume and Scepticism

David Hume’s Dialogues Concerning Natural Religion is one of the classic anti-religious texts. Hume was an agnostic sceptic, rather than an atheist materialist. Published after his death in 1779, the Dialogues are a sustained attack on Natural Theology. In them, Hume attacked the idea of the universe as a machine, and suggested other, organic metaphors. The universe could have grown instead like some kind of vegetable. He also criticised the idea that the features and characteristics of animals were proof of the existence of a Designer. He argued instead that an animal with a particular set of characteristics would have to follow a particular lifestyle or die out. This did not, however, show that those features were designed, or that the animal was intended to pursue this particular manner of existence. He also argued that the immense suffering in nature also argued against the existence of a benevolent deity. He also argued that the regular operation of natural laws also did not show that they were grounded in God’s will. He also argued that miracles were so highly improbably that they should not be accepted, and that if they did exist, they were not necessarily proof of God’s existence as every religion had them. As for the origin of religion itself, in his unpublished book, the Natural History of Religion, he believed that the original religion of humanity had been polytheism, the belief in many gods. This was in stark contrast to the Deists and orthodox Christians, who believed that the first religion had been monotheism. He also saw all religions as leading to fanaticism, and attacked religious virtues as being useless to society.

Hume’s Arguments not Accepted at Time, Criticism by Joseph Priestly

Hume’s Dialogues are considered by the majority of scholars as totally destroying the arguments for the Almighty’s existence based on nature. This is, however, very much a post-Darwinian view. Matt Ridley, in his collection of texts on evolution, places an extract from the dialogues in a section entitled ‘Philosophical Consequence of Evolution’. At the time it was felt that Joseph Priestley had decisively refuted Hume’s arguments in his 1780, Letters to a Philosophical Unbeliever. Priestley stated that

‘With respect to Mr. Hume’s metaphysical writings in general, my opinion is, that, on the whole, the world is very little the wider for them. For though, when the merits of any question were on his side, few men ever wrote with more perspicuity, the arrangement of his thoughts being natural, and his illustrations pecularliarly happy; yet I can hardly think that we are indebted to him for the least real advance in the knowledge of the human mind.’

Regarding Hume’s ideas on how humans form concepts, Priestley believed that they had all been refuted by Hartley’s Observations on Man, which Hume didn’t appear to have read.

‘He seems not to have given himself the trouble so much as to read Dr. Hartley’s Observations on Man, a work which he could not but have heard of, and which it certainly behoved him to study. The doctrine of association of ideas, as explained and extended by Dr. Hartley, supplies materials for th emost satisfactory solution of aolmost all the difficulties he has started, as I could easily show if I thought it any consequence; so that to a person acquainted with this theory of the human mind, Hume’s Essays appear the merest trifling. Compared iwth Dr. Hartley, I consider Mr. Hume as not even a child.’

Priestley was also highly critical of the quality of the arguments for the non-existence of God advanced by the character of Philo in the Dialogues. According to Priestly, the character of Philo advanced ‘nothing but common-place objections against the belief of a God, and hackneyed declamations against the plan of providence’.

Priestly was also unimpressed by Hume’s argument that analogies from animals and plants could also equally be used to explain the cosmos. Hume had suggested that if the universe were an animal, then comets could be viewed as this creature’s eggs. Priestley said of this

‘Had any friend of religion advanced an idea so completely absurd as this, what would not Mr. Hume have said to turn it into ridicule. With just a smuch probability might he have said that Glasgow grew from a seed yielded by Edinburgh, or that London and Edinburgh, marrying, by natural generation, produced York, which lies between them. With much more probability might he have said that pamphlets are the productions of large books, that boats are young ships, and the pistols will grow into great guns; and that either there never were any first towns, books, ships, or guns, or that, if there were, they no makers.

How it could come into any man’s head to imagine that a thing so complex as this world, consisting of land and water, earths and metals, plants and animals, &c &c &c should produce a seed, or egg, containing within it the elements of all its innumerable parts, is beyond my powers of comprehension.’

Hume’s Argument on Organic Nature of Universe Scientific Nonsense, According to Priestly

Priestly even suggested that this view of the origin of the cosmos was based on ignorance, not science.

‘What must have been that man’s knowledge of philosophy and nature, who could suppose for a moment, that a comet could possibly be the seed of a world? Do comets spiring from worlds, carrying with them the seeds of all the plants, &c that they contain? Do comets travel from sun to sun, or from star to star? By what force are they tossed into the unformed elements, which Mr. Hume supposes everywhere to surround the universe?> What are those elements: and what evidence has he of their existence? or supposing the comet to arrive among them, whence could arise its power of vegetating into a new system?’

Priestly had possibly missed the point about HUme’s organic analogies. They were not serious suggestions, but intended to show that the machine metaphors used for the universe were only one of several that could equally be used. Nevertheless, Priestly showed that these metaphors were just as, if not more vulnerable, to criticism as those which likened the cosmos to a machine.

Hume’s Spokesman for Design Champion of Science in these Debates

Most of Hume’s arguments against religion and the evidence for design in the universe are philosophical, not scientific. He does use Newton’s suggestion that the cosmos was permeated by an ether to argue that it was movements in this, rather than the actions of the Almighty, that resulted in the effects of gravity. Despite this it is Hume’s character, Cleanthes, who idealises and defends science. Cleanthes states that ‘The true system of the heavenly bodies is discovered and ascertained … Why must conclusions of a (relgious) nature be alone rejected on the general presumption of the insufficiency of human reason?’

Hume’s Empiricism also Used to Attack Not Yet Verified Scientific Concepts

Furthermore, Hume’s agnosticism could act against scientific investigation. Hume believed that just because two events were seen to occur together did not mean that one caused the other. Hume did not wish to attack science. He was an empiricist, and this attitude that no concepts should be accepted unless they were directly experienced could be used against scientific ideas as well as religious, if taken to extremes. Atoms and genes, for example, were theoretical suggestions long before they were verified by science. These concepts would have had to be rejected if the standards of evidence Hume levelled against religion were applied to science. Those secular scientists that did not believe in them frequently attacked them on the basis that such ideas were exactly like those of religion in their lack of a sound scientific basis. The great 19th century chemist, Marcellin Berthelot, stated:

‘I do not want chemistry to degenerate into a religion; I do not want the chemist to believe in the existence of atoms as the Christian believes in the existence of Christ in the communion wafter’.

Refutation of the Argument against Miracles and Other Arguments

As for Hume’s arguments against miracles, they have been refuted by the secular, agnostic philosopher Earman. Earman’s article attacking them was called ‘The complete Failure of Hume’s Arguments against Miracles’. Hume’s arguments against design in the cosmos have also been attacked by Robin Attfield in his Creation, Evolution and Meaning (Aldershot: Ashgate 2006). Attfield argues against atheism from a theistic evolutionist perspective.

As for Hume’s argument that monotheism originally arose from polytheism, this has been accepted by theologians as not actually affecting the truth of the Christian revelation. I was taught it at my old Anglican church school. There is another theory that the original religion was monotheism. This is based on similarities to Judeo-Christian conception of the Almighty in other cultures, and by the fact that rather than developing into monotheism, the number of gods in polytheist religions actually increases over time.

Conclusion: Hume’s Arguments Philosophical, Not Scientific, and Could be Used Against Science

Thus Hume’s arguments against religion have been attacked in turn, and were largely not based in science. Joseph Priestly, who was a scientist as well as Unitarian minister, attacked them for their lack of a scientific basis. Indeed, Hume’s empiricism, when taken to extremes, could and did occasionally act against scientific discovery, as Berthelot’s rejection of atoms shows.

Source

John Hedley Brooke, Science and Religion: Some Historical Perspectives (Cambridge: Cambridge University Press 1991).