The Dawkins Proof for the existence of God by Richard Barns Copyright © Richard Barns 2009 Published 2009 Second Edition 2010 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or otherwise, without written permission from the copyright owner. However, short extracts may be used for review purposes. Contents Foreword 1. Nothing Beyond the Natural, Physical World 2. Powerful Arguments 3. Apparent Design 4. The Entirely Unwarranted Assumption 5. An Unrebuttable Refutation 6. The Manifest Phenomenon of Zeitgeist Progression 7. Completely Superseded by Science 8. A Meaningful, Full and Wonderful Life 9. The Dawkins Proof Notes Foreword I found out about the problems of atheism by taking atheism seriously. I tried to be a consistent atheist and I believed the conclusions that atheism led to. But I found that what consistent atheism led to was something utterly unworkable. It was, paradoxically, my desire to be a thorough atheist that drove me towards God. This book is a result of that experience. It is a response to Richard Dawkins’ book The God Delusion but it is not simply a reply to Dawkins’ arguments against God. I will also be looking at evidence for the existence of God that is provided by Dawkins himself. My argument is not only that Dawkins cannot refute theism, it is that he is unable to be consistent to his atheism. God’s existence is so inescapably part of human life that even Richard Dawkins lives as if God exists. Notes and Acknowledgements I would like to thank all those who have helped in the making of this book, in reading and correcting manuscripts and in bringing useful references to my attention. I have made much use of Internet-based resources and my thanks go to the individuals and organisations that have made them freely available. The sources are all acknowledged in the endnotes. The endnotes are primarily page references and web site addresses but some do add extra details or background information – such notes have their index numbers enclosed in brackets. Finally, I should say a brief word about language. In this book I have used the word “man” to refer to humanity as a type, and I have used “he” as a neuter pronoun. I have used these words for want of better alternatives and they are not intended to be gender specific. Chapter One Nothing Beyond the Natural Physical World How can you believe in the existence of something that you cannot see – indeed that you cannot detect by any means? I hope that by the end of this brief chapter I will at least have sketched an outline response to this question that lies at the heart of atheism’s challenge to belief in God. Atheism I will take my definition of atheism from Richard Dawkins. In the first chapter of The God Delusion he describes an atheist as: …somebody who believes there is nothing beyond the natural, physical world…1 “There is nothing beyond the natural, physical world.” Nothing exists but material objects interacting with each other. Material objects are composed of atoms, and atoms are made up of protons, neutrons and electrons. Actually things are rather more complicated than this. Protons and neutrons are themselves made up of lesser components and there are a variety of other, more esoteric, particles. Ultimately, all matter is believed to be composed of twelve fundamental particles – the different varieties of quarks and leptons.(2) These material particles react with each other via the fundamental interactions (or forces): gravity, electromagnetism, the weak interaction and the strong interaction.3 Gravitation and electromagnetism (including radio waves and light) are familiar from everyday life; the weak and the strong interaction are short- range forces that operate principally at the atomic level. According to the Encyclopedia Britannica, “All the known forces of nature can be traced to these fundamental interactions”.4 Thus the fundamental particles interacting via the fundamental forces explain the behaviour of every material object and as Dawkins says “there is nothing beyond the natural, physical world”. If this is true it means that everything can be explained in terms of these particles and their interactions. All that exists is the void of space in which there are vast quantities of incomprehensibly minute fundamental particles. These particles interact with each other via the fundamental forces and that is the cause of everything that happens. What is love? It is the production of certain chemicals in the cells of the brain and the endocrine system. These cells and these chemicals are ultimately composed of fundamental particles interacting with each other, and that’s it. Every thought, every emotion, every ideal reduces to material particles interacting in space. In the remainder of this section we will look at some of the outworkings of this belief. Firstly, if only matter exists then there is nothing special about human life. There is nothing special about the chemical elements in the human body. The body is composed principally of oxygen, carbon, hydrogen, nitrogen, calcium and phosphorus with trace amounts of many other elements.5 The oxygen, carbon, hydrogen etc in the human body are just the same as the oxygen, carbon and hydrogen found anywhere else – in the sea, soil or stones. The elements in the body may be arranged in a more complicated structure and may take part in more complicated interactions than they generally do elsewhere, but that doesn’t give life any value, it just means that it involves complex chemical reactions. The body is composed of the same fundamental particles interacting via the same fundamental forces as are found everywhere else. A human being thus has no more value than any other material object. Indeed the idea of value has no meaning other than as an entirely arbitrary personal or social assertion. This is not saying that human life is no more important than animal life, or even plant life, but that human life (or any life) is no more important than gravel. There is nothing special about it. There is nothing special about anything because there are no standards of specialness. There are no standards of anything. There are just material particles reacting with each other. Nothing but matter in motion. Secondly, there can be no concept of “ought”. What about human actions? They are of no more value or significance than the actions of any other material thing. Consider rocks rolling down a hill and coming to rest at the bottom. We don’t say that some particular arrangement of the rocks is right and another is wrong. Rocks don’t have a duty to roll in a particular way and land in a particular place. Their movement is just the product of the laws of physics. We don’t say that rocks “ought” to land in a certain pattern and that if they don’t then something needs to be done about it. We don’t strive for a better arrangement or motion of the rocks. In just the same way, there is no standard by which human actions can be judged. We are just another form of matter in motion, like the rocks rolling down the hill. We tend to think that somewhere “out there” there are standards of behaviour that men ought to follow. But according to Dawkins there is only the “natural, physical world”. Nothing but particles and forces. These things cannot give rise to standards that men have a duty to follow. In fact they cannot even account for the concept of “ought”. There exist only particles of matter obeying the laws of physics. There is no sense in which anything ought to be like this or ought to be like that. There just is whatever there is, and there just happens whatever happens in accordance with the laws of physics. Men’s actions are therefore merely the result of the laws of physics that govern the behaviour of the particles that make up the chemicals in the cells and fluids of their bodies and thus control how they behave. It is meaningless to say that the result of those physical reactions ought to be this or ought to be that. It is whatever it is. It is meaningless to say that people ought to act in a certain way. It is meaningless to say (to take a contemporary example) that the United States and its allies ought not to have invaded Iraq. The decision to invade was just the outworking of the laws of physics in the bodies of the people who governed those nations. And there is no sense in which the results of that invasion can be judged as good or bad because there are no standards to judge anything by. There are only particles reacting together; no standards, no morals, nothing but matter in motion. Dawkins finds it very hard to be consistent to this system of belief. He thinks and acts as if there were somewhere, somehow standards that people ought to follow. For example in The God Delusion, referring particularly to the Christian doctrine of atonement, he says that there are “teachings in the New Testament that no good person should support”.6 And he claims that religion favours an in- group/out-group approach to morality that makes it “a significant force for evil in the world”.7 According to Dawkins, then, there are such things as good and evil. We all know what good and evil mean. We know that if no good person should support the doctrine of atonement then we ought not to support that doctrine. We know that if religion is a force for evil then we are better off without religion and that, indeed, we ought to oppose religion. The concepts of good and evil are innate in us. The problem for Dawkins is that good and evil make no sense in his worldview. “There is nothing beyond the natural, physical world.” There are no standards out there that we ought to follow. There is only matter in motion reacting according to the laws of physics. Man is not of a different character to any other material thing. Men’s actions are not of a different type or level to that of rocks rolling down a hill. Rocks are not subject to laws that require them to do good and not evil; nor are men. Every time you hear Dawkins talking about good and evil as if the words actually meant something, it should strike you loud and clear as if he had announced to the world, “I am contradicting myself”. Please note that I am not saying that Richard Dawkins doesn’t believe in good and evil. On the contrary, my point is that he does believe in them but that his worldview renders such standards meaningless. Thirdly, there is no such thing as “mind”. There is no such thing as “mind” except as a synonym for “brain”. A person’s mind is simply the result of the electrochemical reactions between the cells in his brain and that is ultimately the result of the reactions of the sub-atomic particles. That is all. Everything we feel, desire or know is the result of the forces of attraction and repulsion between those particles. It is not that your mind exists as a reality and is somehow encoded in these physical reactions. Rather your mind does not exist at all; it is merely a name you give to the effect of physical reactions between particles in your brain. If only matter exists then everything reduces to material particles and the forces between them. Non-material things such as God, spirit, mind, laws, justice do not exist. They are an illusion – only arbitrary mental or social constructs that are ultimately false and meaningless. Theism There are many differing religions in the world, just as there are many differing atheistic philosophies, and I am not going to be advocating all of them, nor some sort of lowest-common-denominator general theism. Dawkins says that he opposes all gods,8 but his arguments are particularly aimed in one direction. The God for whose existence I am contending is the God whom Dawkins particularly opposes, that is the God of the Bible. What is this God like? There is an obvious place to find out: