Maeght,
Yes, I am fully aware of the burden of proof and of the celestial teapot scenario, but it is the statement that the default position is that God doesn't exist with which I have issue. To me the default is that we don't know either way.
Actually the “default before the default” is that it’s for the person proposing “God” to tell us what he means by it in a coherent manner. No-one to my knowledge ever has, so the primary logical response is
ignosticism – ie, “I have no idea what you’re talking about and nor have you, so your white noise “God” isn’t truth apt in any case”.
For practical reasons most discussion on matters religious skips this stage (ie, we just assume for now that “God” had been given a coherent meaning), which leads us to the second stage default. That second stage, absent any prior knowledge, must be either that everything that can be imagined (and indeed everything that can’t) does exist, or that everything that can be imagined (and indeed everything that can’t) doesn’t exist. As for the former is incoherent, we have to continue on the basis of the latter not as a statement of absolute epistemic truth but rather as the only practical basis on which to proceed.
And once we do that we can move from “probably not true” to “probably true" on a case-by-case by investigating the claims using the only tools available to us – reason and evidence.
And that’s where the claim “God” (and for that matter “leprechauns”) always collapses because no such tools are ever forthcoming that would enable a disinterested observer to investigate them (which is why Vlad
et al always run away when asked for some).