Abstract
Cosmological results yield philosophical conclusions only with the help of extra-philosophical premises that must be grounded on non-question-begging arguments. I argue that in the cosmology case, the argument from cosmology to anti-theism is such that the philosophical juice would have to be supplied by an inference to the best explanation whose role is to justify the thesis that one may dispense with God in explanations of the existence of the universe. Problems abound with both in a case of extra-disciplinary transgression. My conclusion is accordingly negative: No genuine inference is provided here and no dispensability thesis offered an adequate ground. I argue that no additional premise may provide a bona fide argument with (i) either a scientific principle or some cosmological data among the premises, and (ii) an anti-theistic philosophical claim as a conclusion. The relevant details of converse arguments in favor of indispensability theses based on inferences to the best explanation are taken into consideration, and so are stronger reasons, put forward by Immanuel Kant and Gottlob Frege , to reject the theistic claim within the confines of philosophy. Concluding remarks are offered to the effect that a genuine philosophical challenge emerges from Lawrence Krauss’ and Robert Scherrer’s claim regarding the return to a static universe. If they are right, we know now that we would have held in the past the false belief that the universe is static and that we would be holding the very same false belief in the future, when we know, although only as a matter of sheer luck, that it is indeed expanding.
I have benefited enormously from a stimulating paper by Genco Guralp (Department of Philosophy, Johns Hopkins University) for the writing of this paper. Guralp’s “Cosmology and the End of Weberian Science” (included in this volume) was presented at the International Graduate Summer School on Scientific Knowledge and the Transgression of Boundaries held at the University of the Basque Country (UPV/EHU), Spain, from August 27 to August 31, 2012, in collaboration with the Institute for Technology Assessment and Systems Analysis of the Karlsruhe Institute of Technology (KIT-ITAS). I was his assigned discussant on this particular occasion. I have also benefited from discussions on related topics involving lecturers and participants of the International Graduate Summer School.
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Notes
- 1.
Note that the conception of God as prime mover or creator doesn’t necessarily involve a further belief in the perfection of His creation or in divine revelation. In what follows, I shall not be concerned with either theodicy or revealed religion.
- 2.
A shatchen is a Jewish professional marriage broker.
- 3.
Gödel’s first incompleteness theorem may be very roughly stated as follows: In any consistent formal system S within which a certain amount of arithmetic may be carried out, there are statements of S which may neither be proved nor refuted in S. Gödel’s proof of the theorem mechanically produces a sentence—often called “the Gödel sentence” of S—which is indeed undecidable in S, i.e., neither provable nor refutable in S.
- 4.
We are neither in a case of intra-disciplinary transgression, nor in a case of interdisciplinary transgression, but, as remarked earlier, in a putative case of extra-disciplinary transgression. Guralp’s three-fold distinction serves another purpose in his paper. He resorts to it to distinguish between (i) grand unified theories of elementary particles interactions being applied to cosmology, (ii) the implementation of Bayesian methods in cosmology, and (iii) the justification of philosophical and theological conclusions on the basis of cosmological results. I am using it here to stress that contemporary cosmology is neither (i) rejecting creation ex nihilo or divine intervention from within as an unworkable though genuine cosmological hypothesis, nor (ii) as a hypothesis coming from another scientific discipline that cannot be successfully integrated into current cosmology. In the extra-disciplinary case we are considering, the two disciplines (cosmology and theology, or cosmology and philosophy) do not even share theoretical terms so that the extra-disciplinary transgression may not be carried out.
- 5.
Note nevertheless that Richard Swinburne has proposed an Inductive Cosmological Argument (Swinburne 1979) that appeals to an inference to the best explanation whose role is to increase the probability of the conclusion “God exists”. Swinburne considers theism to be the best explanation of the complexity of the universe, ruling out humanism and materialism as unlikely candidates. “Explanation” in this context, directly appeals to God’s intentions and actions. The idea that an explanation of the origin and existence of the universe is complete (and therefore the best) only insofar as the intentions and actions of a conscious agent are taken into consideration presupposes that God is the uncaused cause of the universe, acting from without. The Swinburnian theistic explanation, allegedly being better for not letting the existence of the universe amount to a brute fact (something Hawking is not guilty of), illustrates the disparity just mentioned.
- 6.
In the ΛCDM cosmological model, Λ is the cosmological constant introduced by Einstein to allow the gravitational field equations to predict a stable universe and “CDM” stands for cold dark matter. Λ is interpreted in current astro-particle physics as referring to a vacuum energy density. “CMBR” stands for cosmic microwave background radiation . I am indebted to Guralp’s paper for both quotation and explanation.
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Pataut, F. (2016). Cosmology and Theology. In: Krings, BJ., Rodríguez, H., Schleisiek, A. (eds) Scientific Knowledge and the Transgression of Boundaries. Technikzukünfte, Wissenschaft und Gesellschaft / Futures of Technology, Science and Society. Springer VS, Wiesbaden. https://doi.org/10.1007/978-3-658-14449-4_8
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