Monday, December 19, 2016

A Response To Craig On Fine Tuning

On a question of the week over on the Reasonable Faith site a questioner asks Dr. Craig about Sean Carroll's response to the fine tuning argument he made during their debate on God and Cosmology back in 2014. Craig wrote a lengthy response to Carroll's rebuttal and I want to examine his response and show why I think it's wrong.

At one point during Carroll's rebuttal, Carroll argued that god doesn't need fine tuning; it's a necessity only on naturalism since only material beings could live under the right physical conditions but that god would be able to create life without physical fine tuning (like through perpetual miracles), very similar to what I wrote earlier this year in my short rebuttal to the fine tuning argument.

Initially, Craig is confused as to what Carroll's argument is an objection to. He doesn't know if it's supposed to defend physical necessity or chance, which are the only other options Craig says that exist, other than design. Craig writes,

Of course, the theist thinks that God could have miraculously sustained life or perhaps created a universe operating according to different laws of nature which were not fine-tuned. But how does that do anything to subvert the argument? When it is said that were the values of the constants and quantities found in nature to be altered, life would not exist, one is implicitly assuming ceteris paribus conditions—“all else being equal,” that is to say, assuming no miraculous interventions take place. This is, after all, an argument aimed at showing the explanatory inadequacy of naturalism, not at showing that God could have created the universe in only one way.

It's not really supposed to defend either physical necessity or chance. It's supposed to show the vacuousness of theism as an explanation of fine tuning. It's offensive, not defensive. The argument that god could have created a universe that wasn't fine tuned for life, yet still had life in it would literally be a miracle, and that would be good evidence for god since physical science wouldn't be able to explain how life could exist under such inhospitable conditions. On naturalism it's not an option that life exist without the right physical conditions for it, it's a necessity that it does. But a god wouldn't need to do this. God is not constrained by the laws of physics. If god wanted to leave us good evidence he exists, he had the option of creating life via some kind of perpetual miracle, inexplicable in principle to the natural sciences.

As far as assuming ceteris paribus conditions, doing so assumes that god isn't doing the very thing he could do to show naturalism is false: give us proof life is a miracle. And because debates of theism involve the potentiality of a miracle as an explanation, in this instant it's not wise to assume ceteris paribus conditions.

Contrary to what Craig writes, this inclusion of god's ability to create life via miracles does indeed help the naturalist's case because this would have been the best option for god to show us he exists because it would rule out all possible naturalistic means to explain life. That would potentially be a knock-down argument for theism. Instead, the theist is basically saying god chose to create a universe with life in the one way it would have to exist if naturalism was true: physical life forms dependent on the right physical conditions for them to exist.

Why would a god do this? Well, perhaps god had no choice. Since free will is logically incoherent, that applies to god as well. Being all knowing and all powerful does not get you out of the logical dilemma that libertarian free will necessitates. And since a timeless being must have a mind that never changes, god's decision to create our world would have to have existed eternally, with no other option being possible. So on theism here we are! No other world was technically possible. It just is.

Theism fails to have any explanatory power over naturalism.

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