Kashurashin wrote...
Lol, classic answers to classic questions my friend.
I mean, doesnt everyone give a shit abt this?
Rbz is right, but for the sake of debate I will humor you. The argument that god must exist because otherwise life has no purpose already concedes a very self centric view colored with wishful thinking that does not mesh with the concept of faith, of which every religion save atheism borrows extensively.
To admit that you believe god exists because you cannot live with the alternative is to admit you have no true faith in your religion, and on some level, that you don't really even believe at all.
Not that I am truly admonishing you, because faith itself is very senseless. To say that faith can move mountains is a fallacy. It is not faith that does this, it is people. People without faith 'move mountains' daily, but it is not perceived as remarkable, because people see the reason behind it. When you consider this, you will see that this ability of people seems different when driven by faith only because the motives of those who did it are harder to relate to. This makes the event itself more remarkable, even if it is dwarfed in comparison to the scale of the metaphorical mountains moved by everyone else. Take the example of 9/11, which was undeniably remarkable, but truly amazing, or extraordinary? I don't think so, how and can you look at all the cities of the world, and all the skyscrapers standing there, build by people, and call the fall of only two a point in favor of faith?
And to your classic answers to classic questions, to argue religion is to argue classic arguments. No argument we present here will not have been already presented in the past. But as Rbz stated, the burden of proof has always been on religion, not science, even though it has always been required otherwise by society. All of these classic arguments have been of the perspective that that which has proof and is sustainable must disprove that which does not and is not, which is of course impossible. The biggest change to the classic arguments in our time is the shift of this burden of proof. More people want to know why they should believe in god now, not why they should believe in science: because they can see why they should believe in science.
When you accept that the classical arguments exist only from this perspective, you see that when that perspective is reversed they no longer apply. It is religion that needs new arguments, questions, and answers, not science.