GrƷƷd said:but there is also no evidence towards a god really either tbh
GrƷƷd said:No I mean that is logic, not really evidence haha. Idk why but when i say evidence I refer to videos/pictures of the actual thing. I mean I guess that counts.
GrƷƷd said:Well my friend finds ways of using logic to disprove god. Like can he make an object that he can't pick up? And all kinds of other stuff.
Haha well its not stupid. Like if he can make one then he cannot do anything because he can't pick it up and if he can, well its the same thing. That one stumped me.Awkward Penguin said:That's not logic. That's stupidity. I'll get a full reply for that in a second.
GrƷƷd said:Haha well its not stupid. Like if he can make one then he cannot do anything because he can't pick it up and if he can, well its the same thing. That one stumped me.
Isaac Asimov, a confirmed atheist, answered a variation of this question: what happens when an irresistible force meets an immovable object? He points out that Albert Einstein demonstrated the equivalence of mass-energy. That is, according to relativity theory, mass is simply frozen energy, energy is simply liquid mass. In order to be either "immovable" or "irresistible", the entity must possess the majority of energy in the system. No system can have two majorities. A universe in which there exists such a thing as an irresistible force is, by definition, a universe which cannot also contain an immovable object. And a universe which contains an immovable object cannot, by definition, also contain an irresistible force. So the question is essentially meaningless: either the force is irresistible or the object is immovable, but not both. Asimov points out that this question is the logical fallacy of the pseudo-question. Just because we can string words together to form what looks like a coherent sentence does not mean the sentence really makes any sense.
C. S. Lewis argues that when talking about omnipotence, referencing "a rock so heavy that God cannot lift it" is nonsense just as much as referencing "a square circle"; that it is not logically coherent in terms of power to think that omnipotence includes the power to do the logically impossible. So asking "Can God create a rock so heavy that even he cannot lift it?" is just as much nonsense as asking "Can God draw a square circle?" The logical contradiction here being God's simultaneous ability and disability in lifting the rock: the statement "God can lift this rock" must have a truth value of either true or false, it cannot possess both. This is justified by observing that in order for the omnipotent agent to create such a stone, the omnipotent agent must already be more powerful than itself: such a stone is too heavy for the omnipotent agent to lift, but the omnipotent agent already can create such a stone; If an omnipotent agent already is more powerful than itself, then it already is just that powerful. Which means that its power to create a stone that’s too heavy for it to lift is identical to its power to lift that very stone. While this doesn’t quite make complete sense, Lewis wished to stress its implicit point: that even within the attempt to prove that the concept of omnipotence is immediately incoherent, one admits that it is immediately coherent, and that the only difference is that this attempt if forced to admit this despite that the attempt is constituted by a perfectly irrational route to its own unwilling end, with a perfectly irrational set of 'things' included in that end. In other words, that the 'limit' on what omnipotence 'can' do is not a limit on its actual agency, but an epistemological boundary without which omnipotence could not be identified (paradoxically or otherwise) in the first place. In fact, this process is merely a fancier form of the classic Liar ParadoxA: If I say, "I am a liar", then how can it be true if I am telling the truth therewith, and, if I am telling the truth therewith, then how can I be a liar? So, to think that omnipotence is an epistemological paradox is like failing to recognize that, when taking the statement, 'I am a liar' self-referentially, the statement is reduced to an actual failure to lie. In other words, if one maintains the supposedly 'initial' position that the necessary conception of omnipotence includes the 'power' to compromise both itself and all other identity, and if one concludes from this position that omnipotence is epistemologically incoherent, then one implicitly is asserting that one's own 'initial' position is incoherent. Therefore the question (and therefore the perceived paradox) is meaningless. Nonsense does not suddenly acquire sense and meaning with the addition of the two words, "God can" before it.[12] Lewis additionally said that "unless something is self-evident, nothing can be proved", which implies for the debate on omnipotence that, as in matter, so in the human understanding of truth: it takes no true insight to destroy a perfectly integrated structure, and the effort to destroy has greater effect than an equal effort to build; so, a man is thought a fool who assumes its integrity, and thought an abomination who argues for it. It is easier to teach a fish to swim in outer space than to convince a room full of ignorant fools why it cannot be done.
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