God as the Ultimate Conspiracy Theory

Episteme ◽  
2007 ◽  
Vol 4 (2) ◽  
pp. 135-149 ◽  
Author(s):  
Brian L. Keeley

ABSTRACTTraditional secular conspiracy theories and explanations of worldly events in terms of supernatural agency share interesting epistemic features. This paper explores what can be called “supernatural conspiracy theories”, by considering such supernatural explanations through the lens of recent work on the epistemology of secular conspiracy theories. After considering the similarities and the differences between the two types of theories, the prospects for agnosticism both with respect to secular conspiracy theories and the existence of God are then considered. Arguments regarding secular conspiracy theories suggest ways to defend agnosticism with respect to God from arguments that agnosticism is not a logically stable position and that it ultimately collapses into atheism, as has been argued by N. Russell Hanson and others. I conclude that such attacks on religious agnosticism fail to appreciate the conspiratorial features of God's alleged role in the universe.

Diogenes ◽  
2020 ◽  
pp. 039219212094560
Author(s):  
Véronique Campion-Vincent

This note presents an outline of the social and intellectual conditions accounting for the rise of “conspiracy entrepreneurs”, that is these heterodox thinkers who make a living from their denunciations and revelations on the malevolent organisations and characters who really lead the universe. A special attention has been focused on the reports concerning conspiracy entrepreneurs in the media, which describe them as eccentric and thus entertaining. After the presentation of some studies of David Icke's reptilian hypothesis, a question is raised: is it not legitimate to assert that academics studying conspiracy theories are themselves conspiracy entrepreneurs through their role in the spread of the subject of their studies.


Author(s):  
Bruce L. Gordon

There is an argument for the existence of God from the incompleteness of nature that is vaguely present in Plantinga’s recent work. This argument, which rests on the metaphysical implications of quantum physics and the philosophical deficiency of necessitarian conceptions of physical law, deserves to be given a clear formulation. The goal is to demonstrate, via a suitably articulated principle of sufficient reason, that divine action in an occasionalist mode is needed (and hence God’s existence is required) to bring causal closure to nature and render it ontologically functional. The best explanation for quantum phenomena and the most adequate understanding of general providence turns out to rest on an ontic structural realism in physics that is grounded in the immaterialist metaphysics of theistic idealism.


Author(s):  
Peter Adamson ◽  
Robert Wisnovsky

This article offers an analysis, translation, and edition of a brief, recently uncovered Arabic text by the tenth-century CE Christian Aristotelian thinker Yaḥyā ibn ʿAdī. Ibn ʿAdī here takes issue with an argument for the existence of God, widely used in kalām (Islamic theology). According to this argument, bodies cannot exist without being either in motion or at rest; motion and rest must begin; therefore all bodies and hence the universe as a whole must have begun. Ibn ʿAdī diagnoses various flaws in this reasoning, including a supposed part–whole fallacy. The analysis of the text shows how it fits into Ibn ʿAdī’s intellectual profile and the project of the Baghdad Aristotelian school.


Diogenes ◽  
2015 ◽  
Vol 62 (3-4) ◽  
pp. 121-129
Author(s):  
Mark Fenster

This essay describes the emergence of the 9/11 attacks on the World Trade Center and Pentagon as an object of conspiratorial intrigue and imagination, offering a snapshot of the “9/11 truth movement” and its various theories as they began to reach full bloom. Theories about the attacks have come to constitute the dominant conspiratorial present – a present that looks remarkably like the mid- and late-twentieth-century past, despite significant changes in information technology and the continuing institutionalization and ironization of conspiracy theory as an influential form of popular politics. In addition to the 9/11 conspiracy community, the essay considers the battle over the 9/11 Commission’s review of the government’s failure to anticipate the terrorist attacks. The Commission engaged in knowing and savvy efforts to respond to conspiracy theories and to preempt popular belief in them, offering an authoritative narrative (or, more precisely, set of narratives) to explain what occurred. Meanwhile, the 9/11 truth movement made equally knowing and savvy efforts to critique the official account, responding with its own efforts to reinterpret and re-narrate the attacks, their causes, and what they signify about the contemporary world. While the 9/11 Commission may have criticized the federal government and its intelligence services for their failures of imagination prior to the attacks, the truth movement criticized the Commission either for a failure of imagination – an explanation for the attacks that could see through the “official” account – or for a quite imaginative cover-up of the hidden truths of 9/11. By considering the clash between official authorities and an active conspiracy community, this essay considers how the movement attempted to form a collective political and scholarly community, producing a blizzard of texts offering narratives that compete with the ones told by the Commission that seek the impossible grail of conspiracy theory: the truth. The essay also considers the effects, if any, of the state’s attempt to preempt and respond to conspiracy theories.


2021 ◽  
pp. 194855062110002
Author(s):  
Lotte Pummerer ◽  
Robert Böhm ◽  
Lau Lilleholt ◽  
Kevin Winter ◽  
Ingo Zettler ◽  
...  

During COVID-19, conspiracy theories were intensely discussed in the media. Generally, both believing in conspiracy theories (i.e., explanations for events based on powerholders’ secret arrangements) and being confronted with a conspiracy theory have been found to predict cognition and behavior with negative societal effects, such as low institutional trust. Accordingly, believing in conspiracy theories around COVID-19 should reduce institutional trust, support of governmental regulations and their adoption, and social engagement (e.g., helping members of risk groups). We tested these predictions in a national random sample survey, an experiment, and a longitudinal study ( N total = 1,213; all studies were preregistered). Indeed, believing in and being confronted with a COVID-19 conspiracy theory decreased institutional trust, support of governmental regulations, adoption of physical distancing, and—to some extent—social engagement. Findings underscore the severe societal effects of conspiracy theories in the context of COVID-19.


2020 ◽  
Vol 2 (1) ◽  
pp. 72-91
Author(s):  
Aaron Ricker

Statistically speaking, American Evangelical Christians are uniquely attracted to apocalyptic conspiracy theories when it comes to the topic of climate change. Since Evangelicals constitute a powerful voting/lobbying/shopping bloc, it is worth asking why this might be the case and what (if anything) can be done about it. To this end, my study considers the relevance of two major cultural tributaries to American Evangelical pop apocalyptic culture. In the first section I consider biblical apocalyptic culture and argue that the characteristic apocalyptic promise to disclose hidden divine plans to a misunderstood but soon-tobe- vindicated elect group naturally entails conspiracy-theory thinking. I argue further that apocalyptic imagination and conspiracy-theory thinking are powerful tools for the definition of identity and community. In the second section I turn my attention to the kind of Evangelical pop apocalyptic culture that helped push climate science denial into the Christian mainstream. I argue that in pop apocalyptic productions like the influential tracts and comics of Jack T. Chick, the image of the elect as the persecuted and powerful bearers of special knowledge found a new lease on life, and continues to fascinate millions with the attractive offer of somebody special to be and somewhere special to belong. I conclude that apocalyptic questions of crisis and conspiracy have a sociological function, as means to the end of defining social identity. Understanding this concrete function of conspiracy-theory thinking in Christian apocalyptic imagination can help in assessing and addressing the troubling phenomenon of Evangelical climate denial.


2021 ◽  
Author(s):  
◽  
Darshani Jai Kumareswaran

<p>The primary aim of this thesis was to understand some of the factors that make an individual more likely to ascribe to conspiracy theories. Ascription to conspiracy theories was conceptualised dimensionally along a continuum labelled Conspiracy Theory Affinity (CTA). Strong CTA reflects both a high level of belief in conspiracy theories and a tendency to create conspiracy theories (conspiracy theorising). To gauge this, I measured level of conspiracy belief, conspiracy pattern perception (conspiracy theory creation), as well as various forms of psychopathology. The findings of the psychopathology study (study 4) suggested that high conspiracy theory affinity individuals are more likely to present with high levels of paranoia, delusion, general mental pathology, as well as a high level and range of schizotypal traits. The conspiracy theory literature has also suggested that a lack of control is germane to development and maintenance of the tendency to believe in conspiracy theories (Abalakina-Paap et al., 1999; Douglas & Sutton, 2008; Groh, 1987; Hofstadter, 1965; Leman, 2007; Newheiser, Farias, & Tausch, 2011; Swami et al., 2013; Sullivan et al., 2010; Whitson & Galinsky, 2008). The literature also suggests that one compensatory strategy commonly used to re-establish a semblance of control is illusory pattern perception. Illusory pattern perception or Apophenia, is when unrelated stimuli (either visual or situational) are perceived to be connected in some meaningful way. Therefore, I also sought to establish if a direct link between illusory pattern perception and CTA actually exists. In studies 1 and 2 I experimentally induced a sense of low control using methods that have proven effective in previous research. The findings of these studies suggested that a lack of control does not necessarily reflect that a person is more likely to engage in conspiracy pattern perception. However, the findings also suggested that when a low level of control is felt by an individual who also has a magical thinking style, they are more likely to demonstrate illusory visual pattern perception. Limitations of these studies and therefore their potential influence on interpretations of the findings were also considered. Another major research aim of this thesis was to elucidate how society perceives conspiracy theorists and how those with strong CTA perceive the label of conspiracy theorist. The findings of two studies (studies 3b and 5) revealed that the majority of respondents considered conspiracy theorists to be characteristically similar to those with current mental health concerns and also convicted criminals, and dissimilar to targets with resolved mental health issues and no current mental health issues (e.g. the average man). In contrast however, those with strong CTA rated the target Conspiracy Theorist significantly more favourably than those with low CTA. Theoretical and clinical implications of these findings across these 5 studies are discussed, and methodological limitations are also acknowledged.</p>


2017 ◽  
Vol 1 (2) ◽  
pp. 501
Author(s):  
I Gusti Ngurah Elga Ptra Sutrawan

<p><em>The philosophy of the divine NyayaDarsana and Baruch Spinoza are both a concept of the divine which gives understanding that everything comes from God. As the main cause of everything that exist and seeps into its creation which are called Atman or single substance. It confirm that in the philosophy of the divine NyayaDarsana and Baruch Spinoza contains the concept of divinity, that is Phanteism.</em></p><p><em>Based on the description, then the problem discussed in this research is : (1) How is the philosophy of the divine NyayaDarsana and Baruch Spinoza ? (2) What is the differences and equations NyayaDarsana and Baruch Spinoza ?.theory on this reseach is value theory to dissect the first problem related to the values of the philosophy of the divine which contained NyayaDarsana and the thought of Baruch Spinoza. Hermeneutic theory is used to dissect the second problem to interpret differences and equations NyayaDarsana and Baruch Baruch Spinoza. This research is a type of qualitative research with data collection techniques library study, interviews, online data and descriptive qualitative data analysis techniques, with the technique of presenting the description.</em></p><p><em>The result of this research is (1) the philosophy of the divine NyayaDarsana describe that God is the main source. Final goal all living creature that is moksa and way to reach it with knowledge of truth. The philosophy of the divine Baruch Spinoza describe that all reality comes from a single substance that is God and God immanent with nature. The ultimale goal of life based on the thought of Baruch Spinoza is to achieve happiness or freedom from the emotional shackles emotion the equation of NyayaDarsana and Baruch Spinoza is reqognize the existence of God as the main source, containing the concept of panteism. The difference is viewed from the ontology according NyayaDarsanathat the universe comes from elements of caturbhuta that together with akasa (ether) space and time, while thought of Baruch Spinoza that single substance which thought of Baruch Spinoza that single substance which called Modi, God as creator of universe, epistemology on NyayaDarsana contained about knowledge of truth to avoid from false knowledge while thought of Baruch Spinoza contain three knowledge that is the knowledge of the five senses, common sense intuitive to happiness and freedom.</em></p>


1971 ◽  
Vol 2 (2) ◽  
pp. 168-188 ◽  
Author(s):  
Lenn E. Goodman

If, as Ghazâlî presumes, the fact of creation can serve as evidence of the existence of God, and if, as he attempts to show, creation is the only binding, reasoned proof of God's existence, Ghazâlî must, to fulfill his program of reconstructing the intellectual basis of Islam, somehow find arguments adequate to prove that creation did in fact take place. He must disprove what was in his time the still vital claim that the Universe had not come to be but had existed forever differing in no essential way from the world we know today.


Zygon® ◽  
1992 ◽  
Vol 27 (2) ◽  
pp. 167-185
Author(s):  
Jack C. Carloye

Sign in / Sign up

Export Citation Format

Share Document