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Additional resources for G-D, Rationality and Mysticism (Marquette Studies in Philosophy)
The point is that orderliness per se does not reveal what purpose this orderliness is supposed to serve unless the orderliness fulfils some obvious function as the eye serves the function of sight. As I expound it, the teleological argument says nothing about the purpose or the reason for the orderliness—just that there had to be some mind behind it. Likewise, if one is talking about a world that consisted of one hydrogen atom, one might not know what purpose such a world might serve, but everything being equal, it is not reasonable to believe that this atom came about by accident.
5 The theist need not consider that the onus of proof for G-d lies on him. It is with this belief that he begins and this determines how he thinks about the world. The argument is that the theist has as much justification for his belief in G-d as the scientist does in his acceptance of the principle of induction or the principle of sufficient reason. There is, however, an important distinction between belief in 3 I am told that in particle physics today some physicists entertain this very possibility due to their inability to explain certain quantum phenomena.
Stuart C. Brown, Cornell University Press, 1977. 2 1 The Validity of Rationality 35 G-d and the kinds of fundamental beliefs about the nature of reality that all rational people hold. That is, while it is in some fundamental sense irrational to reject the principle of induction or the principle of sufficient reason, it is not irrational to reject a belief in G-d. Many highly intelligent people claim they do not believe in G-d. These people may be misguided, in error, or perhaps evil, but one cannot say that an atheist is irrational the way one could be said to be irrational if, upon reading Hume, he decided to reject the principle of induction.