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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52 J.J.C. Smart<br />
would not want to do the job this way. Perhaps a theist could indeed say that<br />
this is how the universe really is: that miracles are only events that appear to<br />
be contrary to the laws of nature.<br />
Anyway, whether subsumable under law or not, miracles must be remarkable<br />
events serving some divine purpose. Sometimes it has been held that one<br />
purpose of miracles is to induce faith in those who saw or heard of them. We<br />
wonder then why God does not perform miracles for all to see, not just for a<br />
favoured few. To refer to a previous example, perhaps the stars could be so<br />
placed as to spell out the Apostles’ Creed in Greek. Alpha Centaurians would<br />
see the stars in different patterns from those that we see, but perhaps somewhere<br />
in the sky they would see a pattern of verses in Alpha Centaurian.<br />
Because miracles are, or appear to be, exceptions to the laws of nature there<br />
is a prima facie reason for doubting any report of a miracle. There is always<br />
the possibility of explaining away such reports by reference, as Hume remarked,<br />
to the well-known phenomena of the credulity <strong>and</strong> knavery of humankind.<br />
Nevertheless someone who already believed in an omnipotent being would<br />
have some possibility of rational belief in a miracle story. At least such a story<br />
would cohere better with his or her system of belief than would be the case<br />
with the system of belief of a sceptic or atheist.<br />
At one place in his very well-known essay on miracles, section 10 of<br />
his Enquiry Concerning Human Underst<strong>and</strong>ing, David Hume put forward his<br />
scepticism about miracles with a qualification: he said that ‘a miracle can<br />
never be proved so as to be the foundation of a system of religion’ (my italics). The<br />
interpretation of this very readable <strong>and</strong> at first sight very lucid essay has given<br />
rise to surprisingly many scholarly problems, as can be seen, for example,<br />
from Antony Flew’s learned chapter in his Hume’s Philosophy of Belief. 90<br />
As I read Hume he is concerned to establish the weaker point, that a<br />
miracle cannot be proved ‘so as to be the foundation of a system of religion’.<br />
He does not quite claim to prove that a miracle could not be proved, but he<br />
does hold that a miracle cannot be proved so as to be the foundation of a<br />
system of religion. Nevertheless he argues that in fact, with the background<br />
knowledge that educated theists, atheists <strong>and</strong> sceptics should be expected to<br />
have in modern times, such a proof of a miracle encounters great obstacles,<br />
even though by ‘proof ’ here is meant something less than apodeictic proof<br />
but only the sort of establishment that scientific hypotheses are capable of.<br />
He does think that ‘there may be miracles or violations of the usual course<br />
of nature, of such a kind as to admit of proof from human testimony’ but he<br />
adds that ‘perhaps it will be impossible to find any such in all the records of<br />
human history’.<br />
Sometimes when we find a miraculous fact extremely well attested we do<br />
not need to say ‘Ah! a miracle’, but look for a naturalistic explanation. This<br />
happens with reports of miraculous cures of disease. It is possible to suppose