Reasoning, evidence, and/or not miracles

This week at Plato’s Footnote, Massimo Piglucci posted a brief discussion on how the use of probability reasoning, especially of the Bayesian variety, can be used to dispel contemporary myths such as anti-vaccination paranoia, trutherism concerning the events of 9/11/01, and bitherism concerning Former President Obama.


The comments thread became an object lesson in just how difficult it is to discuss such matters with those who hold mythic beliefs – every silly conspiracy theory was given vent on it. I myself felt it useful to briefly engage an apologist for miracle belief, with someone misrepresenting the argument against such belief as put forth by David Hume, referenced in Piglucci’s article. I would like to present and preserve that conversation here, because it is representative of the discussions on the comment thread, but also representative of the kinds of discussions reasonable people generally have with those so committed to their beliefs that they are open to neither reasoning nor evidence against them.


Asserting that Hume begins by declaring miracles simply impossible (and thus pursuing a circular argument), a commenter handled jbonnicerenoreg writes:


“The possibility of something should be the first step in a n argument, since of something is impossible there is no need to argue about it. For example, Hume says that miracles are impossible so it is not necessary to look at a particular miracle probability. I believe Hume’s argument does more than the reasoning warrants. ”


My reply:

That isn’t Hume’s argument at all. Hume argues that since miracles violate the laws of nature, the standard of evidence for claims for their occurrence is considerably higher than claims of even infrequent but natural events (such as someone suddenly dying from seemingly unknown causes – which causes we now know include aneurisms, strokes, heart failure, etc. etc.). Further, the number of people historically who have never experienced a miracle far outweighs the number who claim they have, which suggests questions of motivations to such reports. Finally, Hume remarks that all religions have miracle claims, and there is no justification for accepting the claims of one religion over any other, in which case we would be left with having to accept all religions as equally justified, which would be absurd, given that each religion is embedded with claims against all other religions.


Hume doesn’t make a probability argument, but his argument suggests a couple; for instance, given the lack of empirical evidence, and the infrequency of eye-witness accounts (with unknown motivations), the probability of miracles occurring would seem to be low. At any rate, I don’t remember Hume disputing the logical possibility of miracles, but does demand that claims made for them conform to reason and empirical experience.


jbonnicerenoreg,: “If you witness Lazurus rise from the dead, and if you know he was correctly entombed, then your evidence is sense experience–the same as seeing a live person. Hume’s standard of evidence is always about historical occurrences.”


My reply:

If such an experience were to occur, it might be considered ’empirical’ to the one who has the experience; but the report of such an experience is not empirical evidence of the occurrence, it is mere hearsay.


Unless you want to claim that you were there at the supposed raising of Mr. Lazarus, I’m afraid all we have of it is a verbal report in a document lacking further evidentiary justification, for a possible occurrence that supposedly happened 2000 years ago – which I think makes it an historical occurrence.


And no, Hume’s standard of evidence is clearly not simply about historical occurrences, although these did concern him, since his bread-and-butter publications were in history. But if miracles are claimed in the present day, then they must be documented in such a way that a reasonable skeptic can be persuaded to consider them. And it would help even more if they were repeatable by anyone who followed the appropriate ritual of supplication. Otherwise, I feel I have a right to ask, why do these never happen when I’m around?


7+ billion people on the planet right now, and I can’t think of a single credible report, with supporting evidence, of anyone seeing someone raised from the dead. Apparently the art of it has been lost?


Look, I have a friend whose mother died much too young, in a car crash, 25 years ago. Could you send someone over to raise her from the dead? I suppose bodily decomposition may make it a little difficult, but surely, if the dead can be raised they should be raised whole. Zombies with their skin falling off are difficult to appreciate, aesthetically.


jbonnicerenoreg,: “I suggest that if you can get over yourself, please read Hume carefully and comment with quotes. I will be glad to answer any questions you may have about the logic of the argument.”


My reply:

Well, that you’ve lowered yourself to cheap ad hominem once your argument falls apart does not speak much for your faith in your position.


However, I will give you one quote from Hume’s An Enquiry Concerning Human Understanding, Section X, “On Miracles”:


A wise man, therefore, proportions his belief to the evidence. In such conclusions as are founded on an infallible experience, he expects the event with the last degree of assurance, and regards his past experience as a full proof of the future existence of that event. In other cases, he proceeds with more caution: he weighs the opposite experiments: he considers which side is supported by the greater number of experiments: to that side he inclines, with doubt and hesitation; and when at last he fixes his judgement, the evidence exceeds not what we properly call probability. All probability, then, supposes an opposition of experiments and observations, where the one side is found to overbalance the other, and to produce a degree of evidence, proportioned to the superiority. A hundred instances or experiments on one side, and fifty on another, afford a doubtful expectation of any event; though a hundred uniform experiments, with only one that is contradictory, reasonably beget a pretty strong degree of assurance. In all cases, we must balance the opposite experiments, where they are opposite, and deduct the smaller number from the greater, in order to know the exact force of the superior evidence.

( )


I think Massimo and I are reading such a remark rather fairly, whereas you preferred to bull in with something you may have found on some Apologists web-site, or made up whole cloth. It was you who needed to provide quotes and reasoning, BTW, since your counter-claim is opposed to the experience of those of us who actually have read Hume.


By the way, I admit I did make a mistake in my memory of Hume – He actually is making a probability argument, quite overtly.


jbonnicerenoreg,: “A beautiful quote and one which I hope we all take seriously put into practise.

Hume is arguing against those who at that time would say something like “miracles prove Christianity is true”. You can see that his argument is very strong against that POV. However, he never takes up the case of a person witnessing a miracle. Of course, that is because “observations and experiments” are impossible in history since the past is gone and all we have is symbolic reports which you call “hearsay”. My congratlations for taking the high road and only complaining that I never read Hume!”


My reply:

Thank you for the congratulations, I’m glad we could part on a high note after reaching mutual understanding.


Notice that jbonnicerenoreg really begins with a confusion between the possible and the probable.  One aspect of a belief in myths is the odd presumption that all things possible are equally probable, and hence ‘reasonable.’  I suppose one reason I had forgotten Hume’s directly probabilistic argument was because probabilistic reasoning now seems to me a wholly necessary part of reasoning, to the point that it doesn’t need remarking.  Bu, alas, it does need remarking, time and again, because those who cling to myth always also cling to the hope – nay, insistence – that if there is something possible about their precious myth, then it ought to be given equal consideration along with what is probable. given the nature and weight of available evidence.  Notice also that jbonnicerenoreg tries to sneak, sub-rosa, as it were, the implicit claim that eye-witnesses to miracles – such as the supposed authors of the Bible – ought to be given credence as reporting an experience, rather than simply reporting a hallucination, or a fabricating an experience for rhetorical or other purposes.  Finally, notice that when I play on and against this implicit claim, jbonnicerenoreg tries an interesting tactic – he surrenders the problem of historical reportage, while continue to insist that witnessing miracles is still possible (which if verified would mean we would need to give greater weight to those historic reports after all!).  But there again, we see the confusion – the possible must be probable, if one believes the myth strongly enough.


And if we believe in fairies strong enough, Tinkerbelle will be saved from Captain Hook.


This won’t do at all.  The bare possibility means nothing.  Anything is possible as long as it doesn’t violate the principle of non-contradiction.  A squared circle is impossible; but given the nature of the space-time continuum posited by Einstein, a spherical cube may not only be possible but probable, presuming a finite universe.  But the probability of my constructing or finding an object I can grasp in my hand, that is both a sphere and a cube is not very high, given that we exist in a very small fragment of Einstein’s universe, and Newtonian physics and Euclidean geometry suit it better than applied Relativity on a universal scale.  All things in their proper measure, in their proper time and place. 


But the problem with miracles is that they are never in their proper time and place, to the extent that one wonders what their proper time and place might be, other than in works of fiction.  Why raise Lazarus from the dead if he’s just going to die all over again?  Why raise Lazarus instead of the guy in the grave next to his?  Why do this in an era and in a place lacking in any sophisticated means of documentary recording?  And why would a divine being need to make such a show of power?    Wouldn’t raw faith be enough for him, must he have eye-witnesses as well? 


And of course that’s the real problem for jbonnicerenoreg.  For miracles to achieve anything that looks like a probability, one first has to believe in god (or in whatever supernatural forces capable of producing such miracles).  There’s no other way for it.  Without that belief, a miracle is bare possibility and hardly any probability at all.   And I do not share that belief.


Oh, Moses, Moses – you damned fool!


When I was teaching basic composition for those who had not made the grade in high-school, I was assigned a class in a small town in upstate New York, the main-street of which was littered with churches. So, since it is well to teach students according to their interests, one of the first writing assignments I gave my students was an essay on their belief in god and their religious preferences.

The results were surprising – even shocking. My middle-aged, small-town middle-American, supposedly Christian students agreed unanimously that god did not exist, but that religion was necessary for the teaching of morality. Really, they made no bones about that.

My suspicion is that most Americans do not believe in god; but they are so convinced that religion teaches morality that they are willing to spend literally billions on it. That makes them suckers – or as con-men put it, easy marks – for any fraud that perpetuates the myth that morality depends on some silly sacred book, no matter how incoherent.

One of the problems with mainstream American Christianity is that it is a mess of moral reductionism, superstition, mysticism, Old Testament fear-mongering, materialist hopes for increased wealth disguised as faith in grace, and just plain charlatanism.

Consider the 1956 Hollywood extravaganza, The Ten Commandments, by then-aging hack director Cecille B. DeMille.

If Charlton Heston wasn’t sure he could over-act before he made this film, he certainly proved it to himself – and everybody else – here. It’s hard to believe in a ‘prophet’ who can’t seem to lower his voice below a shout.

What’s really sad about films like this is that it plays well for people who deeply believe themselves to be devout Christians, even though the Sermon on the Mount makes so little sense to them, they tell their children to ignore it, “nobody could live that way”.

Of course, this is the “Old Testament” story, so references to mercy and justice and charity are somewhat out of place, anyway. DeMille, quite accidentally, has played up and reminded us that ancient Judaism was an essentially tribal religion. How it became an all-embracing world religion and how it spawned Christianity in that process, is a long and complex story – and why bother if you can load the screen with beefcake heroes, rivers flowing backwards, chariots, and dancing girls? And it’s just as well Heston over-acts like he’s just taken Angel Dust, because everyone else underacts embarrassingly. Most notable are Edward G. Robinson – looking like a toga-wearing ’30s B-movie gangster – and Yul Brynner. Brynner especially sleepwalks the film, looking dazed and confused; clearly awaiting instructions from the director that never arrive.

Why is DeMille considered a great director? Because Americans love a truly clever con-artist. We know that DeMille, selling beefcake and cheesecake and special effects, is garnishing all this with the words many call ‘sacred’ in our culture, even though we don’t really believe in them. He is not only playing to our baser instincts, but also to our hypocrisy.

Anyway, his film has no right to condemn any ‘Golden Calf’, because it is itself a golden calf, an idol of the herd.

Empty spectacle, fake religiosity, snooze-inducing narrative, cheesy cheesecake and beefy beefcake, crappy back-lot cinematography, bombastic dialog and music to match, endlessly mind-numbing moralizing, and acting that wood would be embarrassed to own –

Speaking about wood, this film is Ed Wood * on steroids with a big budget. DeMille knew just how to play the game (and Wood clearly did not), so DeMille was able to splash garbage on the screen and get Hollywood to pat him on the back for doing so. He pandered to the basest instincts of his low-brow middle-American audience and dressed it up with biblical quotations and pretentious promises of moral rectitude. He was basically a con-artist with a camera, a P.T. Barnum let loose in cinema and given the green light by financiers and media mavens – and he got the job done for them. 10 Boremandments made a ton of bucks, and film critics who should know better continue to sing its praise – Now that’s the mark of a truly great con-artist!

It was unfortunate for DeMille that he died when he did – he would have made a lot of money as a televangelist. (On the other hand, admittedly, those of us still living are blessed that DeMille is dead – who needs another televangelist?)

Old joke –

God comes down to Moses:
God: ‘Moses, I want to give you a commandment.’
Moses: ‘How much does it cost?’
God: ‘It’s free.’
Moses: ‘I’ll take ten.’

(This little story tells the whole story – forget the film.)

This joke was actually a self-deprecating bit of irony devised by Jews, who well knew what Christian Americans thought of them. (Just BTW, it must be noted that the Jewish community, at least in America, has long adopted a tolerance for those Jews who do not believe. Most American Jews still support Israel because they want somewhere to retire to, other than Florida; But they are really not interested in the religious muck that the Israeli right-wing espouses; and certainly don’t buy the Millenialism such muck involves. Outside of Orthodox communities in Israel and elsewhere, the Jewish identity is really a matter of culture and tradition; and one doesn’t need to believe in god to believe in culture.)

The film, then, doesn’t really tell us anything about the culture of the Jews as it has been handed down for centuries. It is really about American Christianity. What the Ten Commandments really reveals is that American Christianity is extremely primitive in its religious horizons. It is all about flash and spectacle, suppressed sexuality, moral rigidity, fear, and the desire for a strong man (like Moses) who can somehow make everything right through the smiting of enemies. And of course money.  It is a prelude to fascism.

Ten Commandments at IMDb:

Creative details:

Directed by
Cecil B. DeMille … (as Cecil B. de Mille)
Writing Credits
Dorothy Clarke Wilson … (this work contains material from the book “Prince of Egypt”) &
J.H. Ingraham … (this work contains material from the book “Pillar of Fire”) (as Rev. J. H. Ingraham) &
A.E. Southon … (this work contains material from the book “On Eagle’s Wing”) (as Rev. A. E. Southon)

Æneas MacKenzie … (written for the screen by) &
Jesse Lasky Jr. … (written for the screen by) (as Jesse L. Lasky Jr.) &
Jack Gariss … (written for the screen by) &
Fredric M. Frank … (written for the screen by)


* Ed Wood: reputably the worst director in film history – so notoriously bad, Tim Burton made a film about him.

But truth be told, despite the monies made available to him – DeMille is far worse.  A shameless purveyor of ludicrous pap pretending to be serious art.  Truly one of cinema’s greatest con-men and schlock-mongers – why wouldn’t Hollywood love him after all?  He is the baseline that real film-makers struggle to overcome and get beyond.

From a strictly personal perspective, I must admit that Ed Wood’s films usually amuse me.  DeMille’s films just make me want to puke.