You’re confused on the nature of probability. There are different sorts of probability interpretations. We have at least two different uses of probabilities found in ontological/objective probabilities and epistemic probabilities. Following ontological probabilities mixed with a frequentist interpretation, we look at the probability of events given past scenarios. In epistemic probabilities, we look at the epistemic probability of propositions given data and the prior/intrinsic probabilities of the propositions. For epistemic probabilities, we look at the justified degree of belief that a proposition is true. If a proposition has an epistemic probability of .9, then the justified degree of belief in that proposition is exactly .9.
If we perceive space and time as you are advocating, we are taking for granted the existence of something else that exists IN ADDITION to the material objects. We are neglecting to recognize another dimension and entity.
“The annual production will be well over 20,000. But we do not have a number yet. This year, we start slowly with less than 10,000 units.”
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If we say A is not -A, we are taking our own presence for granted as we define A. What is an A if no other entity exists to contrast with it?
Most of the people she reached out to get quotes from were of the “left-libertarian” strain. Which seems odd given that the subject of the piece was mostly ‘right-libertarians’. “Not talking to the people you criticize” – or not even *quoting them in full* anywhere – is a red flag for intellectual-dishonesty.
Do you finally see what I’m saying? (Or, if you’ve gotten it all along and this is just a smoke screen, can you stop the pretense?) You originally said that the fundamentals were leaps of faith. Now you’re saying that they’re self-affirming.
Or use the wrong tool for purpose…yet many a time necessity has given me no other option. Still, that doesn’t mean it is not being foolish. I guess knowing it is the difference.
I would beg to differ. It depends on the performer. Someone who understands the modal ontological argument, yet still presents it as a solid argument in favor of god are engaging in sophistry regardless of observers.
[This] step is so intuitively obvious that I think scarcely anyone could sincerely believe it to be false. I therefore think it somewhat unwise to argue in favor of it, for any proof of the principle is likely to be less obvious than the principle itself.
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