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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50 J.J.C. Smart<br />
take. So despite his reservation about Pascal his own attitude was not really so<br />
different. Indeed James held that if we take the leap of faith belief will follow.<br />
(Or indeed not so much follow as be there already, given James’s largely<br />
behaviourist theory of belief.) It may be that James’s pragmatism was a source<br />
of his view in ‘The Will to Believe’ since the notion of working in practice in<br />
the sense of leading to a worthwhile life could easily have been confused in<br />
his mind with verification of a hypothesis by observation. Explicitly, I think,<br />
he did distinguish the two things but even within this one essay he was not<br />
always a very self-consistent writer, <strong>and</strong> this makes him hard to interpret. His<br />
views are probably not as outrageous as a superficial account of them might<br />
suggest. Be that as it may, his ‘Will to Believe’ does suggest something like<br />
the decision to brainwash oneself.<br />
Religious apologists do sometimes defend a leap of faith by saying that<br />
science itself depends on a giant leap of faith. They might point out that<br />
since Hume raised the philosophical problem of induction it has appeared<br />
that we have no reason to believe that the future will be like the past. According<br />
to Hume laws of nature are mere regularities whose continuance in the<br />
future cannot be justified by reason. Nowadays we might put it by saying<br />
that hypotheses are always underdetermined by observation. The apologists<br />
could seek a similarity between attempted pragmatic justifications of induction<br />
(or scientific method) <strong>and</strong> the religious pragmatism of William James.<br />
These attempt to show that if any method of predicting the future works<br />
then induction (the scientific method) works. (Of course science is concerned<br />
not only with prediction but with explanation <strong>and</strong> with theoretical knowledge,<br />
<strong>and</strong> there is a question of whether the pragmatic vindication of induction<br />
could be taken beyond vindicating it as a mere prediction device.) There<br />
does nevertheless seem to be an important difference. Many people have no<br />
difficulty in living without religious belief but no philosophical sceptic about<br />
induction could continue to live if he or she really believed this scepticism.<br />
The spectacular advances of science, <strong>and</strong> its applications to technology <strong>and</strong> to<br />
medicine, would seem to me to make impossible a really sincere philosophical<br />
scepticism about scientific method. Even fundamentalist Protestant sects in<br />
the USA who promulgate a two-thous<strong>and</strong>-year-old view of the universe do<br />
so unblushingly with the aid of modern electronics of radio <strong>and</strong> television<br />
<strong>and</strong> their medical missionaries make use of the most sophisticated biological<br />
techniques of contemporary medicine. The religious leap of faith is therefore<br />
a leap additional to that of the scientist, not an alternative to it. I conjecture<br />
that the sort of religious apologist that I am considering here would have to<br />
be an instrumentalist in the philosophy of science, <strong>and</strong> a realist in theology.<br />
It is an uncomfortable position. By contrast an atheist who was a scientific<br />
realist need not be an instrumentalist about theological statements: he or she<br />
might simply give them the truth value ‘false’.