Author Topic: Speaking in 'tongues'  (Read 197321 times)

jeremyp

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Re: Speaking in 'tongues'
« Reply #425 on: September 11, 2015, 11:16:32 PM »
And thus Len designates all frameworks apart from the (philosophical?) naturalistic one as "imagined". It can't be true, because it is imaginary. Why is it imaginary, Len? Because it can't be true.

All you have to do is tell us what this alternative framework is and we'll shut up.  But all we see is mockery and no goods.

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Walt Zingmatilder

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Re: Speaking in 'tongues'
« Reply #426 on: September 11, 2015, 11:24:13 PM »
And thus Len designates all frameworks apart from the (philosophical?) naturalistic one as "imagined". It can't be true, because it is imaginary. Why is it imaginary, Len? Because it can't be true.

All you have to do is tell us what this alternative framework is and we'll shut up.  But all we see is mockery and no goods.
What you are asking for is the scientific method for something not scientific. You know and we know that isn't possible.

For some reason you specially plead that your own views are exempt from this...They aren't.
Either there is or isn't a God. Either position cannot be demonstrated by science.

The fact that science has a methodology does not help you out one bit.

jeremyp

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Re: Speaking in 'tongues'
« Reply #427 on: September 11, 2015, 11:33:54 PM »
Other than history as it is taught in all UK universities being methodologically naturalistic. Got a supernatural history method, Vlad?
Again. History doesn't reject accounts of unique events Nearly even if they don't fit in with what is considered natural.

Actually, it does if the event described is considered to be supernatural. 
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Walt Zingmatilder

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Re: Speaking in 'tongues'
« Reply #428 on: September 11, 2015, 11:42:40 PM »
Other than history as it is taught in all UK universities being methodologically naturalistic. Got a supernatural history method, Vlad?
Again. History doesn't reject accounts of unique events Nearly even if they don't fit in with what is considered natural.

Actually, it does if the event described is considered to be supernatural.
If it's the ''war in heaven'' I would agree.
However, if it's a physical event History would be undermining it's own brief which is the study of unique events.

jeremyp

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Re: Speaking in 'tongues'
« Reply #429 on: September 11, 2015, 11:44:16 PM »

What you are asking for is the scientific method for something not scientific. You know and we know that isn't possible.


I didn't use the word "scientific", I just asked for the framework. 

Your evasion just confirms that the scientific one is the only one we have.
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Walt Zingmatilder

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Re: Speaking in 'tongues'
« Reply #430 on: September 11, 2015, 11:46:24 PM »

What you are asking for is the scientific method for something not scientific. You know and we know that isn't possible.


I didn't use the word "scientific", I just asked for the framework. 

Your evasion just confirms that the scientific one is the only one we have.
And that helps you out exactly how?

jeremyp

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Re: Speaking in 'tongues'
« Reply #431 on: September 11, 2015, 11:49:25 PM »

If it's the ''war in heaven'' I would agree.
However, if it's a physical event History would be undermining it's own brief which is the study of unique events.

If a document describes an event that is obviously supernatural, it will automatically be classified as "containing fictional elements" by historians.  Frequently they look for a naturalistic explanation for why the document recounts the fictional event, but they do not ever assume the supernatural version must be true, or even could be true.   
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Walt Zingmatilder

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Re: Speaking in 'tongues'
« Reply #432 on: September 12, 2015, 12:01:27 AM »

If it's the ''war in heaven'' I would agree.
However, if it's a physical event History would be undermining it's own brief which is the study of unique events.

If a document describes an event that is obviously supernatural, it will automatically be classified as "containing fictional elements" by historians.  Frequently they look for a naturalistic explanation for why the document recounts the fictional event, but they do not ever assume the supernatural version must be true, or even could be true.   
Nor is it discarded or discounted as possible historical evidence.
History will only say that something is fictional if it establishes that historically.

jeremyp

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Re: Speaking in 'tongues'
« Reply #433 on: September 12, 2015, 12:12:47 AM »

Nor is it discarded or discounted as possible historical evidence.

But it's never considered as historical evidence for a supernatural event.

Can you point to any description of a supernatural event described in a historical document where the consensus amongst historians is that the supernatural event really happened?  No you can't.
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Spud

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Re: Speaking in 'tongues'
« Reply #434 on: September 12, 2015, 08:46:35 AM »
Jakswan,

I would really like to see your pet dragon!  :)

2Corrie

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Re: Speaking in 'tongues'
« Reply #435 on: September 12, 2015, 09:24:41 AM »
What it boils down to is this:

Historians know that there was an empty tomb. They know that Christianity was first preached, by the apostles, in Jerusalem.

They have proposed various 'naturalistic'  explanations for the above, alternative to the Resurrection.

None of the alternative explanations hold water.

This leaves us with the Resurrection.
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Nearly Sane

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Re: Speaking in 'tongues'
« Reply #436 on: September 12, 2015, 09:50:31 AM »
Historians do not know there was a tomb,  empty or otherwise.
« Last Edit: September 12, 2015, 09:53:21 AM by Nearly Sane »

Gordon

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Re: Speaking in 'tongues'
« Reply #437 on: September 12, 2015, 09:56:14 AM »
What it boils down to is this:

Historians know that there was an empty tomb. They know that Christianity was first preached, by the apostles, in Jerusalem.

They have proposed various 'naturalistic'  explanations for the above, alternative to the Resurrection.

None of the alternative explanations hold water.

This leaves us with the Resurrection.

1. No doubt there were empty tombs around - but that there was one that was previously occupied by a dead Jesus is a claim and not a historical fact.

2. What alternative explanations are these, on what basis have they been found wanting and by whom?

bluehillside Retd.

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Re: Speaking in 'tongues'
« Reply #438 on: September 12, 2015, 10:20:28 AM »
Vlad,

You’re really going off the deep end now:

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Sorry, but philosophical naturalism is still just a punt.

You know that and I know that because I've been through that phase.
Science doesn't help you Blue not even waving it shamanically like wot you are doing.

Evasion noted, and it’s only a “punt” if you ignore what it observably achieves.

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Again you seem to be pleading for science as a non overlapping magisterium and yet posturing as a POMA exponent......in other word you have been stretched to breaking point in your gymnastic opposition.

I do no such thing. Stop lying.

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Science doesn't help and support your arguments Blue.

“Science” exactly helps the argument that claims made by the religious of the scientific truth of those claims are wrong.

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I don't think historians reject gospel accounts because they do not follow the doctrines of philosophical naturalism. Nor conversely would any academics be drummed out for treating the gospel accounts as historical evidence.

They don’t reject them, they’re indifferent to them – for the good reason that the claims made cannot engage with the methods historians use. History no more has anything to say about miracle claims than architecture has anything to say about morris dancing.

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I think the philosophical naturalism of history is, as described something merely asserted. And as it is a positive one someone around here has the burden of proof.

Then you think wrongly, for reasons that have been explained to you many times but you ignore nonetheless. The naturalism of historicity produces outcomes that are consistent with the way the world appears to be. If you think that your claims outside of that paradigm are true, then still you have all your work ahead of you to provide a method to distinguish those claims from guessing, mistake, lying etc.

And that, as we know, is the point at which you either vanish or throw more irrelevance at the question in the hope that no-one notices.

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History is not science though Shakes. The Gospel accounts can therefore be treated as historical evidence so it is hard to see how history is a natural fit with er, methodological naturalism.

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No, what I am saying is that there is no historical reason to reject the miracle accounts as being historical evidence. History cannot probably establish whether God was the cause.

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Again. History doesn't reject accounts of unique events Nearly even if they don't fit in with what is considered natural.

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The trouble is history cannot reject unique events since that is the raw material of history. History therefore has no mechanism for weeding out that which isn't considered natural without undermining it's own methodology.

Bullshit. Of course they can’t be treated as “historical evidence” at all for the good reason that they fail utterly the methods of verification on which academic history relies.

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Oh so miracles don't come in the unique event category now?

Often they don’t, no – the resurrection myth is a basic re-telling of the same story from various previous theisms – a process called syncretism - which in turn are rooted in the turning of the seasons, the "birth" of the new year etc.

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No, I have already stated that history does not reject records of events which do not fit a philosophical naturalists idea of ''natural'' since that undermines the method of history which is to study recorded events....although academic freedom does permit that.

Wrongly so. “History” cannot “reject records of events which do not fit a philosophical naturalists idea” because those claims are, for the purpose of the historic method, incoherent. That’s why history is jut indifferent to them

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Therefore you have to justify what is naturalistic about history.

No he doesn’t. It justifies itself because it fits exactly with the way the universe appears to be. If you want to posit claims outside of that, then finally propose a method to validate those claims.

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yes it is historically unique as is the resurrection.

It’s not “historic” at all – at best it’s folklore, and there’s nothing unique about it.

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Well one has to decide whether the accounts were written as reportage or myth or fiction and to establish the choice as far as I know historians collectively are of the general opinion that the Christian community at this time were ''sincere in their belief''.

What relevance do you think that sincerity has to accuracy?

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The moment one makes a decision on whether it was a divine or not or whether it wasn't made up, one has strayed out of history and into anthropology, psychology, sociology, ''common sense'' etc.

You’ve “strayed” into none of these things. What you have jumped into with both feet though is faith.
 
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you have elevated science (The natur Nowhere have I given any judgment over the level of sincerity of belief. I merely point out that the Christians believed a substantial physical and historical event had taken place.

As have lots of people about lots of supposed miracles – the Vikings sincerely thought Thor was making thunder for example.

So what?

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alistic method) to be the only source of truth. That is a leap of faith since the naturalistic method doesn't establish that.

No-one claims it to be the “only source of truth” at all. Rather what’s actually said is that it’s the only approach we have so far to distinguish probable truths from probable non-truths.

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I don't recall the inability to falsify something means that thing cannot be merely that it is not subjectable to science.

You don't recall it because no-one says it. Anything could be – your problem though is to get from the “could bes” of your particular suite of beliefs to a “probably is” with no intervening method to take you there.
 
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What you are asking for is the scientific method for something not scientific. You know and we know that isn't possible.

No he isn’t. What he’s actually asking for is a method, something, anything at all in fact to distinguish your claims from guessing, mistake etc.

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For some reason you specially plead that your own views are exempt from this...They aren't.
Either there is or isn't a God. Either position cannot be demonstrated by science.

So what method would you propose instead to determine that?
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Enki

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Re: Speaking in 'tongues'
« Reply #439 on: September 12, 2015, 11:14:25 AM »
Alien,

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Looking forward to hearing from the atheists who argued against me when I said that we know we exist and to seeing the tack they take now it is Outrider arguing this.

You're missing it: in "I think, therefore I exist" the uncertainty here is the "I", not the "exist". The "I" I perceive may or may not be a reflection of the reality of what this "I" entails, but the "exist" bit isn't. Whatever "I" may actually be, it exists.

Yes. I, for one, have always interpreted cogito ergo sum, as proof only that there is thinking going on, not necessarily that I am doing the thinking. For that I would first have to have a rock solid idea of what is meant by 'I'.
"Cogito ergo sum" means "I think therefore I am". Both verbs are first person singular, aka "I".

Though we may struggle to describe fully what "I" means, we have sufficient knowledge to do stuff in the world. It may be fun and/or interesting to discuss what "I" really means, but we need to keep in the real world. If someone kills one of your loved ones, I doubt whether you or anyone else would enter into some philosophical discussion about what "I" means if they deny that killing. "What do you mean I killed your daughter?" Let's not get into a realm similar to discussing how many angels can dance on a pinhead, eh?

Just seen this, so apologies for the late response.

Thanks for the translation, Alan. I am well aware of how the latin translates(and the French before it). However I was giving my interpretation(not translation) of what I think it means, especially in the light of recent developments in neuroscience. This, of course, as Wiggs has pointed out, isn't a new idea. The point about the 'I' is that it is assumed, rather than a conclusion arrived at.

Of course, you are right, in the 'real world', as you call it, we don't exactly bother about such niceties, just as I don't bother about thinking about any god at all as I go about my business. This doesn't stop me being interested in such things though, and, in the particular case of Descartes where he wanted a solid base from which to start, I think it is quite appropriate and pertinent to pay attention to the 'I' in his proposition.
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bluehillside Retd.

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Re: Speaking in 'tongues'
« Reply #440 on: September 12, 2015, 11:41:15 AM »
2Corrie,

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None of the alternative explanations hold water.

And you propose to demonstrate this remarkable claim how exactly?
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jeremyp

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Re: Speaking in 'tongues'
« Reply #441 on: September 12, 2015, 11:49:33 AM »
What it boils down to is this:

Historians know that there was an empty tomb.

No they don't.  They know they have two possibly independent documents that describe the empty tomb but they do not know if those documents describe real events or fiction.

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They know that Christianity was first preached, by the apostles, in Jerusalem.

They have proposed various 'naturalistic'  explanations for the above, alternative to the Resurrection.

None of the alternative explanations hold water.


Actually, many of them do, whereas the resurrection is discounted out of hand because it would be a supernatural event. 
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Walt Zingmatilder

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Re: Speaking in 'tongues'
« Reply #442 on: September 12, 2015, 01:42:12 PM »

Nor is it discarded or discounted as possible historical evidence.

But it's never considered as historical evidence for a supernatural event.

Can you point to any description of a supernatural event described in a historical document where the consensus amongst historians is that the supernatural event really happened?  No you can't.
The consensus amongst historians is that there is a report among and by a Christian community of a resurrection. That is an OK historical position to take. Anything else is a philosophical take on it. Good historians will acknowledge that the current philosophical naturalism prevalent in certain circles which apparently needs to be pandered to is itself likely to be an historical phenomenon.

I notice the way you flip flop between historians and history so the two appear interchangeable. 

Walt Zingmatilder

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Re: Speaking in 'tongues'
« Reply #443 on: September 12, 2015, 01:48:07 PM »
What it boils down to is this:

Historians know that there was an empty tomb.

No they don't.  They know they have two possibly independent documents that describe the empty tomb but they do not know if those documents describe real events or fiction.

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They know that Christianity was first preached, by the apostles, in Jerusalem.

They have proposed various 'naturalistic'  explanations for the above, alternative to the Resurrection.

None of the alternative explanations hold water.


Actually, many of them do, whereas the resurrection is discounted out of hand because it would be a supernatural event.
Only some historians reject the resurrection out of hand but the reasons are not likely to be historical.

If you are arguing that History is now coopted to the naturalist movement then historians are now straight jacketed by the dogma.

That is just a naturalists wankfantasy of Bluehillsidian proportions.

jeremyp

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Re: Speaking in 'tongues'
« Reply #444 on: September 12, 2015, 01:53:39 PM »
Can you point to any description of a supernatural event described in a historical document where the consensus amongst historians is that the supernatural event really happened?  No you can't.
The consensus amongst historians is that there is a report among and by a Christian community of a resurrection.

Is this your example?  Because whilst I would agree that there is a consensus that the report (several reports, actually) exists, there is no consensus that it describes a real resurrection.  In fact,if you exclude the "I wish it were true so it is" Christians, you'll find that the consensus is that the supernatural event described in the reports is fiction.
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Walt Zingmatilder

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Re: Speaking in 'tongues'
« Reply #445 on: September 12, 2015, 02:03:23 PM »
Can you point to any description of a supernatural event described in a historical document where the consensus amongst historians is that the supernatural event really happened?  No you can't.
The consensus amongst historians is that there is a report among and by a Christian community of a resurrection.

Is this your example?  Because whilst I would agree that there is a consensus that the report (several reports, actually) exists, there is no consensus that it describes a real resurrection.  In fact,if you exclude the "I wish it were true so it is" Christians, you'll find that the consensus is that the supernatural event described in the reports is fiction.

To decide whether it was a real resurrection is not ''historical'' is it?
In fact any discussion that it might not have been arrives quite late in the day and in any case would just be a response to the claim that it was real.

The reality of it is rather a philosophical question.
if it is discarded or discounted it is not on historical grounds. If you think otherwise please demonstrate.

jeremyp

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Re: Speaking in 'tongues'
« Reply #446 on: September 12, 2015, 02:58:57 PM »

To decide whether it was a real resurrection is not ''historical'' is it?

There's no decision to make.  Resurrection is an impossibility unless you admit the existence of a deity or similarly powerful supernatural entity.  As soon as we admit the existence of a deity, we lose all power to reason about the World because we only have naturalistic methodologies to determine what is true and what is not true.

Resurrection is not even wrong.
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Walt Zingmatilder

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Re: Speaking in 'tongues'
« Reply #447 on: September 12, 2015, 03:02:58 PM »

To decide whether it was a real resurrection is not ''historical'' is it?

There's no decision to make.  Resurrection is an impossibility unless you admit the existence of a deity or similarly powerful supernatural entity.  As soon as we admit the existence of a deity, we lose all power to reason about the World because we only have naturalistic methodologies to determine what is true and what is not true.

Resurrection is not even wrong.
Note to readers we are no longer discussing history but philosophy in case you hadn't noticed.

You can't help spouting the dogma can you Jeremy?

jeremyp

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Re: Speaking in 'tongues'
« Reply #448 on: September 12, 2015, 03:12:19 PM »

Note to readers we are no longer discussing history but philosophy in case you hadn't noticed.
We are discussing how history is done.  Why do you have a problem with that?  Is it because doing history properly means you have to admit that the resurrection is not supported by history?  Why, yes it is.

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You can't help spouting the dogma can you Jeremy?
You can call explaining how history and science work dogma if you like, but it is dogma that successfully explains the natural world.  This contrasts strongly with the dogma of Christianity which seems most successful at parting gullible people from their money and lining the pockets of church leaders.
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Shaker

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Re: Speaking in 'tongues'
« Reply #449 on: September 12, 2015, 03:16:18 PM »
There's no decision to make.  Resurrection is an impossibility unless you admit the existence of a deity or similarly powerful supernatural entity.  As soon as we admit the existence of a deity, we lose all power to reason about the World because we only have naturalistic methodologies to determine what is true and what is not true.
You could always try asking for a supernatural methodol ... oh, no, wait: forget it.
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