Nice Paper on the Impossibility of a Rational Omnipotent Agent

Baker, Derek. "Deliberators Must Be Imperfect", PPR 93(2): 321-347. The aim of the paper is to critique theories that explain practical reason in terms of perfectly rational omniscient agents, but of course the point is  of interest to philosophers of religion as well. Here's the abstract:

This paper argues that, with certain provisos, predicting one's future actions is incompatible with rationally deliberating about whether to perform those actions. It follows that fully rational omniscient agents are impossible, since an omniscient being could never rationally deliberate about what to do (omniscient beings, the paper argues, will always meet the relevant provisos). Consequently, theories that explain practical reasons in terms of the choices of a perfectly rational omniscient agent must fail. The paper considers several ways of defending the possibility of an omniscient agent, and concludes that while some of these may work, they are inconsistent with the aim of explaining practical normativity by appeal to such an agent.

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200 (or so) Arguments for Atheism

A popular view in contemporary analytic philosophy of religion is that while there are many arguments[1] for theism -- cosmological, ontological, and teleological arguments; moral arguments; arguments from consciousness; etc. (by Plantinga's lights, two dozen or so), there are only two arguments for atheism[2], viz., the problem of evil and (more recently) the problem of divine hiddenness. Indeed, some argue that the problem of divine hiddenness reduces to a version of the problem of evil, and thus that there is only one argument -- or at most, one category of argument -- for atheism.

This is a misconception. Here are over 200 arguments for atheism, spanning 28 categories:

I. Cosmological-Type Arguments
1. Epicurean cosmological arguments for naturalism 
2. The argument from metaphysical infinitism/coherentism

II. Ontological-Type Arguments
17. Goff's conceivability argument for atheism
18. A minimal modal ontological argument for naturalism
19. Quantum modal realist ontological argument for naturalism

IV. Dysteleological Arguments
30. The argument from suboptimal design

V. Arguments from Religion/Religious Experience
35. The argument from idolatry

VIII. Arguments from Consciousness and Personhood
73. The argument from substance dualism to non-theism

X. Arguments from Reason

XI. Arguments from Logic


XIII. Arguments from the Nature of Causation
XIV. Nomological Arguments

XV. Arguments from General Ontology, Metaphysics, and Metametaphysics (that Don't Fit Neatly Into other Categories)

XVI. Epistemological Arguments
105. The argument from theism to radical skepticism
110, 111. The problem(s) of religious luck
112. The argument from Mandevillian intelligence
113. The argument from secondary qualities against the reliability of perception
114. The argument from Bayesian theories of perception (esp. prediction error minimization theories)
115. The argument from wave function realism against the reliability of perception
116. The problem of theistic evidentialist philosophers

XVII. Arguments from Aesthetics
117. The argument from ugliness
118. The argument from revulsion

XVIII. Normative Arguments (Apart from problems of evil)
119. The argument from the impropriety of worship
120. The argument from autonomy 

XIX. Arguments from Divine Hiddenness and Non-Belief
123. Deductive arguments from divine hiddenness
124. Probabilistic arguments from divine hiddenness
126. Drange's argument from non-belief

XX. Arguments from Incoherence Within/Among the Divine Attributes and Related Matters (Incomplete. These just scratch the surface. For more, see e.g. Oppy's Describing Gods)
127. Omnipotence (see also)
128. Omniscience (see also)
130. Beauty
131. Omnipresence
133. Eternity

XXI. Arguments from Lower Comparative Prior Probability

XXII. Arguments from Explanatory Inferiority 

XXIII. Arguments from Rival Supernaturalisms and/or Worldviews with Equal or Greater Explanatory Power and Related Matters
162. The problem of classical deism
180. The problem of the inclusive disjunction of rival supernaturalisms/worldviews

XXIV. Arguments from the Success of Naturalistic Explanations

XXV. Arguments from Private Evidence
182. Bartolome's argument from private evidence

XXVI. Arguments from Evil 
(See also these collections on problems of evil) 

XXVII. Pragmatic/Prudential Arguments
XVIII. Cumulative case/Combinatorial Arguments
235. Oppy’s abductive cumulative case argument for naturalism
239. Various cumulative IBE arguments from large conjunctive disjuncts of 1-231.

Some things worthy of note. First, there are very many more arguments for atheism than commonly supposed. Second, while categorization is inevitably somewhat arbitrary, there are clearly very many more types of atheistic arguments than commonly supposed -- on my reckoning, 27 other types of atheistic argument besides the problem of evil. Third, the list doesn't include arguments specifically against orthodox Christianity. If it did, the list would be considerably longer. Fourth, roughly 75-80% of atheistic arguments have nothing to do with the problem of evil -- problems of evil are in the minority. 

Fifth, the evidence against theism appears to be systemic -- it provides non-trivial grounds for thinking the data from virtually every major aspect of reality (e.g.: the origin, existence, and structure of the universe; consciousness; agency; morality and moral psychology; reason; logic; abstract objects; the nature of causation; the laws of nature; epistemology; religions, religious practices, and religious experience; aesthetics; the meaning of life; general ontology, metaphysics, and meta-metaphysics; and yes, suffering and hiddenness, too) points away from theism and towards some form of naturalism. One can cull very large subsets of compatible arguments from the list above to generate a variety of large abductive cumulative case arguments. Prima facie, there is very strong promise that when this is done, naturalism will embody the theoretical virtues (e.g., simplicity, scope, conservatism, etc.) better than orthodox theism. I would argue that this remains so even after throwing in all the viable data points standardly appealed to in the case for theism, in which case the relevant data renders a form of naturalism more probable than orthodox theism.  (A similar point applies to taking all these data points to run a comprehensive Bayesian argument for naturalism.)

Sixth, the previous points constitute non-trivial grounds for thinking the case for atheism doesn't essentially depend on the success of the problem of evil and hiddenness, in which case theists have much more work to do besides addressing those arguments. 

Finally, most people who care about arguments for and against theism are adherents of some form of orthodox religious monotheism or other. Among such groups, it's typically thought that the case for their faith must be persuasive, such that no (or almost no) mature, rational, properly functioning human being who appraised the relevant evidence could non-culpably fail to believe after assessing it (on the grounds that (i) God holds people morally responsible for their belief, and (ii) God would be less than perfectly good if he held people morally responsible for their belief if the evidence were less than persuasive). Thus, consider some rational, mature, properly functioning adult agnostic, Joe, who has strongly grasped, internalized, and carefully appraised the above arguments, as well as all the arguments for theism on the other side of the ledger. Suppose further that after long and careful reflection, Joe finds the grounds for atheism to be either stronger than those for theism, or at least, counterbalanced with them. Finally, suppose that Joe thereby either disbelieves or suspends judgement about theism. According to the group of theists specified just above, there can be no one like Joe: The evidence for orthodox monotheism is so good that for any person S, if S is a rational, mature, properly functioning agent, and (after careful reflection and deliberation) S fails to find the evidence to support theism over atheism, or if S merely finds the evidence to be counterbalanced -- or indeed, if S finds themself unable to tell, with any confidence, which way the evidence points -- then S is morally culpable for failing to believe in the relevant version of orthodox monotheism. In light of the case for atheism expressed in the arguments listed above, this looks to be implausible, if not ridiculous. 

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Notes:
[1] Here and henceforth, I use the notion of an argument broadly, so as to include deductive, inductive, and abductive arguments. I also follow Richard Swinburne in recognizing the distinction between what he calls C-inductive arguments (which are arguments that raise the probabilities of their conclusions at least to some degree, although not necessarily rendering their conclusions more probable than not) and P-inductive arguments (which are arguments that raise the probabilities of their conclusions above 1/2), and include both C-inductive and P-inductive arguments to count as arguments for theism and for atheism.

[2] Here and henceforth, I follow Jeanine Diller and Paul Draper in distinguishing between global atheism (the denial of all gods) and local atheism (denial of a specific god or type of god). I'm taking the arguments in the list below to be arguments for local atheism with respect to the god of orthodox monotheism (although many arguments on the list provide at least some grounds for rejecting at least some other types of gods).
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The Argument from Expressivism

Metaethical expressivism is a powerful and popular theory of the nature of moral statements. However, the theory entails that there are no moral facts. This is surprising on theism, since on that view, there are moral facts, and God has moral attributes that seem to entail the existence of moral facts about his/her nature. By contrast, the non-existence of moral facts isn't surprising on naturalism, since it seems to make no predictions about the existence of moral facts. Therefore, those who accept metaethical expressivism thereby have at least some grounds for naturalism vis-a-vis theism.

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Malpass' Nice Critique of the Argument from Logic

Malpass, Alex. "Problems for the argument from logic", Sophia (forthcoming).


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The Argument from the Autonomy of Ethics Against Theism

There are several secular ethical theories (e.g., contractarian theories, consequentialist theories, deontological theories, sentimentalist theories, etc.) that explain our moral intuitions better than religious accounts, such as divine command theory. This is surprising on standard forms of theism, since on those hypotheses, morality is not independent of the existence, nature, and/or commands of God. Therefore, the phenomenon of the autonomy of ethics is one piece of data in an inference to the best explanation for naturalism vis-a-vis theism.

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The Argument from Ontological Nihilism Against Theism

There are non-trivial reasons in support of strong ntological nihilism, according to which there are no individuals. This isn't surprising on naturalism, since naturalism doesn't predict the existence or emergence of individuals. By contrast, ontological nihilism is surprising on theism, since prima facie, theism entails that God is an individual, and that human beings are individuals. Therefore, the data in support of ontological nihilism provides at least some evidence for naturalism vis-a-vis theism.
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A Quick Objection to the Modal Ontological Argument

(From an old Facebook post of mine back in 2018) Assume Platonism about properties, propositions, and possible worlds. Such is the natural b...