Do people today assume a right to happiness? C. S. Lewis says we shouldn't.

Here. 

How many abortion question are there? Actually five

I actually think there isn’t one question of abortion (are you pro-life or pro-choice. There’s five (!). 

Here are the theses at issue:

1) Is abortion bad? That is, to it cost something from a moral standpoint that should require serious moral considerations in order to justify it? (I think obviously yes, but not everyone on the pro-choice side agrees).

2) Are abortions wrong? Here we are looking at it from the standpoint of moral decision-making. Under what circumstances, if there are any, are abortions justified from a moral standpoint.

3) Is anti-abortion legislation morally appropriate? In particular, should we be putting people in jail to prevent abortions? This issue determines whether the pro-life or pro-choice label can be applied, as I understand it.

4) Is anti-abortion legislation constitutionally feasible? You can give pro-life answers to 1-3, but then say that since Roe was rightly decided as a matter of Constitutional law, we would need an amendment to overturn it. Of course, pro-lifers typically think that Roe was the product of a departure from the One True Jurisprudential Theory, which is Scalia-style originalism. So if we get enough Scalia-style originalists on the Court, we should be able to get Roe overturned and then abortion legislation will be determined by democratic choice on a state-by-state basis.

5) Should we prioritize abortion as a reason for voting? I have heard the argument that even if I agree with the Democrats on all other policy questions, even if I think that the Democratic candidate is a decent guy (or gal), and I think the Republican candidate is the biggest jerk that ever walked this earth, I ought to vote for the Republican candidate in order to save those babies.

Just the facts, ma'am

At a time when we need facts the most, we have a President who has yet to affirm three indisputable facts: 1)  that he did not get the turnout for his inauguration that his predecessor Obama did when he was elected, 2) that Hillary beat him fair and square in the Popular Vote (even if you think the Electoral College is just great, claiming that Hillary only won the popular vote because of illegals voting is a refusal to come to terms with indisputable facts), and 3) am that illegal Russian interference in the US election took place, and was aimed at enhancing his election prospects against Hillary in hopes of either putting him in office or undermining the legitimacy of a Hillary Clinton presidency. Facts matter, and they matter now more than ever. And having a President who is not on speaking terms with facts is one of the most devastating features of the present crisis.

Daniel Dennett and the Skyhook ban

In an exchange on the Argument from Reason between myself atheist philosopher David Kyle Johnson, both in the volume C. S. Lewis’s Christian Apologetics: Pro and Con, and in a subsequent exchange I had with him in Philosophia Christi; there emerges a significant issue as to exactly what the argument from reason targets. In Lewis’s book Miracles he calls the target position naturalism, and he contrasts that with supernaturalism. For Johnson, naturalism is the view that the natural world is whatever makes up the universe. Hence, he says, “if a person believes that the mental is a fundamental element or property of that which makes up the universe, and believes that the mental is causally operating at the basic level, then that person is a naturalist.”

But I think there is more to it than that.  There is a significant viewpoint in philosophy and science which is very insistent on denying that the mental operates at the basic level. As I have indicated earlier, this thrust is largely responsible for the increased popularity of atheism since the publication of Origin of Species. The problem is, as I pointed out with the example of the rocks falling down on my head, for most of nature the mental is not thought to be anything that operates at the physical level, and it is widely held that nothing other than the initial position of the basic particles, whatever they and the laws that govern those basic particles, constitute a closed system of causation, and nothing other than these can determine where, for example, the particles in my left arm will be on Sunday morning. Thus even if I could truly say “I went to church on Sunday because I believe the teachings of Christianity and wanted to worship God,” I cannot explain the presence of the atoms and molecules in my body in ways that do not, in the last analysis, reduce down to the mindless movements of fundamental particles in accordance with the laws of physics. In the last analysis, the laws of physics, not the rules of conduct by which I live my life, govern the actions of the basic particles of my body.

When I wrote my book defending the Argument from Reason, I entitled it C. S. Lewis’s Dangerous Idea, obviously in response to Daniel Dennett’s book Darwin’s Dangerous Idea. Interestingly enough, Jim Slagle entitled his book about arguments of this sort The Epistemological Skyhook, which again makes reference to Dennett’s book. The reason for this is not hard to understand. For Dennett, Darwin’s dangerous idea is that in explaining the world, we must operate from the ground up, not from the top down, using cranes instead of skyhooks. As he explains:

Let us understand that a skyhook is a ‘mind-first’ force or power or process, an exception to the principle that all design and apparent design is ultimately the result of mindless, motiveless, mechanicity.

On the other hand,

A crane, in contrast, is a subprocess or special feature of a design process that can be demonstrated to permit the local speeding up of the basic, slow process of natural selection, and that can be demonstrated to be itself the predictable (or retrospectively explicable) product of the basic process, (p. 76, italics in original)

              Now, I was very surprised to see Johnson, in our most recent exchange, characterize Dennett’s resistance to skyhooks as an argument that divine minds are not causally operative. He writes:

For example, he takes naturalists’ arguments that divine minds are not causally operative to be arguments that human minds are not causally operative. This is especially clear when he quotes Dennett talking about Darwin. Reppert thinks that his skepticism about “meaning” entails that he is eliminating human mentality from the natural world; but Dennett makes I absolutely clear that he is talking about meaning “in the existentialist sense” (as in “the meaning of life,” or “the purpose of the world”). Darwin argues that the world was not designed for a purpose (like the creation of intelligent life) by an intelligent designer—not that it lacks mentality at the basic level.

            Dennett is an atheist, and of course a member of the “four horsemen,” of New Atheists: Richard Dawkins, Sam Harris, and Christopher Hitchens being the others, but Darwin’s Dangerous Idea is not primarily an atheist polemic. The Darwinian critique of divine design is for the most part presupposed throughout the book. Instead, Dennett spends most of the book criticizing people who aren’t religious believers, but somehow are shy about applying the Dangerous Idea; people like Searle, Gould, Penrose, and Chomsky. They may be philosophical naturalists, but they fall into viewpoints that involve skyhooks, and thus they are inconsistent naturalists whose nerve has failed.Most importantly, Dennett insists on applying the Skyhook Ban to every area, including our understanding of mind.

            Long before Darwin’s Dangerous Idea, explicates the Skyhook Ban in an essay entitled “Why the Law of Effect Will Not Go Away,” where is explicitly applies the Ban to our account of the mind.

Psychology of course must not be question-begging. It must not explain intelligence in terms of intelligence, for instance by assuming responsibility for the existence of intelligence to the munificence of an intelligent creator, or by putting clever homunculi at the control panels of the nervous system. If that were the best psychology could do, then psychology could not do the job assigned to it.

            Well, what “job” is Dennett assigning to psychology? He claims that the social sciences, which are intentional in nature, depend on the science of psychology. But the task of psychology is to explain intelligence, and it has to explain in terms of a universe which at its base lacks intelligence. Whether we explain intelligence in terms of intelligent design, or by putting homunculi in the nervous system, (that is, providing a ground-level intentional explanation that does not appeal to a transcendent being), we would be committing what Dennett would later deride as a skyhook.

            What I have called C. S. Lewis’s dangerous idea, by contrast, is the idea that a consistent application of the Skyhook Ban to the mind undermines the very explanations that thinkers need to apply to their own reasoning in order for it to provide a rational foundation for what they believe. If none of our beliefs can be traced back to skyhooks, then reason is explained away. Thus, if the watchmaker is really blind, then Dawkins wouldn’t know that it. But since we do have knowledge, (a claim you can’t abandon without undercutting science) and we do form beliefs based on reasons, the skyhook ban cannot be fully and completely implemented.

S