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Hamilton Porter

Evolutionary Argument Against Naturalism

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Evolution and atheism are mutually defeating.

Correct me if I'm wrong but Plantinga doesn't try to conclude this in his argument. He is giving reasons why the combination "naturalism and evolution" undermine their own plausibility. That does not mean naturalism and evolution defeat each other but that the combination of the two undermine their own case (their case taken together, not separated). Plantinga knows one can be an atheist and not a naturalist, or an atheist and not believe in evolution, etc.

Edited by Alvino

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You can't know that, because your brain did not evolve to give you truth. I agree, that's the logical conclusion, but if God doesn't exist, you can't assume rationality at the outset. Darwin, for good reason, constantly doubted the reliability of his brain, since it evolved from that of lower animals. You have to make a rationality assumption if you are to make the bolded statement.

As a side note, even if God exists it doesn't follow that our brains are reliable. For that you have to show that God wanted us to be reliable and that he was able to make us reliable, which I find extremely hard, if not impossible, to do. Not as a side note, that is why I find your report of what Plantinga is saying inaccurate.

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As a side note, even if God exists it doesn't follow that our brains are reliable. For that you have to show that God wanted us to be reliable and that he was able to make us reliable, which I find extremely hard, if not impossible, to do. Not as a side note, that is why I find your report of what Plantinga is saying inaccurate.

Actually, Plantinga made that quite clear, quoting Aquinas on that we are made in God's rational image.

Since human beings are said to be in the image of God in virtue of their having a nature

that includes an intellect, such a nature is most in the image of God in virtue of being

most able to imitate God (ST Ia q. 93 a. 4);


Only in rational creatures is there found a likeness of God which counts as an image . . . .

As far as a likeness of the divine nature is concerned, rational creatures seem somehow to

attain a representation of [that] type in virtue of imitating God not only in this, that he is

and lives, but especially in this, that he understands (ST Ia Q.93 a.6).


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