Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
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<strong>Atheism</strong> <strong>and</strong> <strong>Theism</strong> 127<br />
that there could be no sound reasoning to the conclusion that there is a God.<br />
Others maintain that while it is not absolutely inconceivable that there could<br />
be such a proof the facts of the matter allow us to reject them in advance<br />
because we know from independent reasoning that there is no God. In this<br />
section, then, I want to consider some issues involved in these agnostic <strong>and</strong><br />
atheistic responses.<br />
Showing That <strong>and</strong> Showing What<br />
Let me begin by saying something about the way in which, following Aquinas,<br />
I see philosophical reflection as leading to the existence of God. Famously,<br />
St Paul claims:<br />
What can be known about God is plain to [men] for God has shown it to<br />
them. Ever since the creation of the world his invisible nature, namely his<br />
eternal power <strong>and</strong> deity, has been clearly perceived in the things that have been<br />
made. (Romans 1: 19–20)<br />
When people discuss the existence of God they usually have, or think they<br />
have, a clear enough idea of the kind of thing the possibility of whose existence<br />
they are considering. In Western contexts these ideas are generally<br />
informed by one of the great monotheistic religions: Judaism, Christianity<br />
<strong>and</strong> Islam. In their sacred scriptures <strong>and</strong> in their historic doctrines these<br />
religions purport to say a good deal about God, even though they acknowledge<br />
the mystery of divinity <strong>and</strong> the limitations of human comprehension.<br />
It is natural, therefore, that the religiously informed think of the question of<br />
God’s existence in terms of a certain preconceived Divine identity – as if to<br />
say ‘we know what God is supposed to be like, the question is whether there<br />
is such a thing’.<br />
This doctrinally-informed starting point is not that of St Paul <strong>and</strong> nor is it<br />
that of the natural theology practised by Aquinas. When Paul claims that<br />
God’s invisible nature (‘his eternal power <strong>and</strong> deity’) has long been perceptible<br />
in the things that have been made, he is not supposing that anyone who<br />
might come to recognize this must see in it confirmation of prior religious<br />
claims. Rather he is asserting that even those who do not already have an idea<br />
of God are in a position to determine that God exists simply by reflecting on<br />
the natural order. The point is an important one for underst<strong>and</strong>ing both the<br />
classical proofs <strong>and</strong> that which I introduced earlier which argues from the intentionality<br />
of thought <strong>and</strong> action to a transcendent source of mindedness.<br />
In the Summa, Aquinas (following Aristotle) distinguishes two kinds of<br />
causal arguments: first, those in which one reasons from an underst<strong>and</strong>ing<br />
of the nature of a substance to its effects, thereby explaining their occurrence