Here’s a version of the “bodily autonomy” argument for abortion.
1. The fetus is a part of a woman’s body.
2. A woman has the right to do whatever she wants with any part of her body.
3. Therefore, a woman has the right to do whatever she wants with the fetus.
This argument is crass, but it’s fairly accurate to how we see many people arguing for abortion. For example, see this video
Another interesting fact about this argument is that it’s probably the most widely endorsed argument for abortion among internet atheists. For example, PZ Meyers endorses it here. Atheist Matt Dillahunty also uses this argument in his debates on abortion (see e.g., here). As these atheists understand the argument, it doesn’t matter whether the fetus is a human person or not, bodily autonomy trumps whatever rights the child might have. This is the strongest version of the argument, and it’s the one I’ll assume in this post. (more…)
According to some versions of what I’ll call Augustinianism, God wills all things for his own glory. Call this principle, the Glory Principle (GP, hereafter). On a first read, the GP sounds perfectly pious; but, when we add that it includes God’s willing some proper subset of humans to hell, a non-insignificant subset of contemporary Christians strenuously object. I’ll call these objectors, Arminians. Now, Augustinians will say something like, “God’s willing some people to hell allows for his justice to be glorified.” There are of course many objections an Arminian could, and does, raise to the GP. One objection finds its root in Kant’s principle that we should never treat our fellow humans as a mere means to an end, rather than as an end in themselves. Call this principle, the Humanity Principle (HP, hereafter). It’s important to note that, for Kant, ‘human’ in the HP doesn’t mean only human persons like you and I, i.e., persons identical to or constituted by or associated with a human animal. It basically refers to beings that can engage in rational behavior and direct themselves toward ends of their choosing.
Now here’s the problem (or one way of putting it, at any rate). If God wills that some person S ends up in hell, and the end (purpose) of God’s so willing is his own glory, as the GP would have it, then, the objection goes, God has used S as a mere means to an end, and this is contrary to the HP. In what follows I want to push back against this objection. It will be my contention that this objection ultimately begs the questions against Augustinianism. (more…)
Oliver Crisp mentioned that Donald Macleod endorsed “Libertarian Calvinism.” I briefly searched around the Interwebs and found this blurb by Macleod,
Neither of these statements is more careful or more evangelical than that of the Westminster Confession: ‘God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.’ This allows (indeed, requires) us to distinguish sharply between predestination and determinism. It also relates suggestively to the open universe described by modern physics. An event can be predestinated, yet free: indeed, it is predestination that guarantees freedom. Similarly, an event can be predestinated and yet contingent. Such, at least, was the perspective of Westminster Calvinism, leaving its adherents to be libertarians and indeterminists if that was where their phisophical predilections and scientific investigations led them.
Steve Hays recently posted a provocative post whose title asks the question, “Is the freedom/determinism dilemma a false dilemma?” I’d like to make some comments, mostly in the form of questions, though some will be in the form of statements. These are mainly meant for the purpose of inquiry and clarification, not pointed refutation—for I am not even sure I understand either the many-worlds hypothesis or the particular applications Hays is trying to expand on or draw from the notion. (more…)
This will complete my series on Libertarian Calvinism. Part one is here part two is here, and part 3 is here. I tried to argue that the case for libertarian Calvinism has not yet been made, and that it’s not clear that it can be made. Now, that’s not to say that one couldn’t severely limit one’s scope, and by ‘Calvinism’ mean, say, “the five points.” Then, supposing the some suitable, libertarian friendly, definition of ‘irresistible’ could be given, one could say that LC is the conjunction of LFW and TULIP. Yet, I do think that LC is incompatible with a sufficiently robust Calvinism, where this is defined as confessional (which can be understood broadly as including various dogmatic/systematic theologies). In this post I simply want to make some brief closing remarks. (more…)
This is the third installment of a series on Oliver Crisp’s “Libertarian Calvinism,” a chapter in his new book, Deviant Calvinism. Part one is here and part two is here. In this post I’ll engage directly with libertarian Calvinism. I hope to show that even if the issues I raised in the first two posts could be addressed—which, I think, is by no means an easy task—libertarian Calvinism faces problems that not even Hal Jordan (a.k.a the Green Lantern) could overcome.1 (more…)
This is part 2 of a series I’m doing on chapter 3 of Oliver Crisp’s new book, Deviant Calvinism (part one here). First, to summarize the main point of the previous post: Crisp wants to argue that libertarian freedom is consistent with Reformed Theology, specifically as elucidated in the Westminster Confession of Faith. I argued that Crisp’s argument is incomplete, choosing to focus only on chapters 3 and 9 of the Confession. However, there are other chapters that confess propositions that arguably don’t support libertarian free will. Specifically, I cited the Confession’s teaching about the nature of God and his knowledge, and made the case that these claims are prima facie inconsistent with libertarian free will. I then argued that several standard ways of resolving these troubles may not be open to the libertarian Calvinist, since the Confession plausibly rules them out. There are other portions of the Confession that will be shown to spell trouble for Crisp’s case, and they will make an appearance in the next post. In that post (part 3 of the series), I will interact directly with Crisp’s case for libertarian Calvinism. But before I do that, I want to discuss two terms Crisp employs in the chapter but doesn’t elaborate on. These terms show up in debates over free will and the kind of necessity theological determinists have wanted to say attaches to free human actions. (more…)