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I believe we are doing some cutting-edge work in our two programs, the MA Christian Apologetics & MA Science and Religion at Talbot School of Theology. Please consider joining us!

Can we have knowledge if naturalism is true?

We are doing much cutting-edge work in the MA Christian Apologetics program at Talbot School of Theology. Please join us!

Here’s one of them. One of my biggest interests is to see what needs to be real for us to have knowledge. One key focus for me has been to see if we can have knowledge, given naturalism.

Here, I give a talk on that subject, using the views of a leading philosopher of neuroscience, Daniel Dennett. I try to show that we cannot have knowledge based on naturalism. I also have written on this topic in (e.g.) Naturalism and Our Knowledge of Reality: Testing Religious Truth-claims.

I think this is an important line of argument we can use to help show naturalism is false. For, there are many things we do in fact know. But that must be due to the reality of a very different worldview.

Ethics & Critical Race Theory

Here’s a new video created and posted by my program, the MA Christian Apologetics at Talbot School of Theology/Biola University. The ethics of CRT is one of my latest areas of research, and now I am working with one of our graduates, Michael Williams, on a forthcoming book. One of the things we are trying to do is give a careful description of CRT, including its underlying philosophical presuppositions, and then assess it in terms of its strengths and weaknesses. This talk gives an overview of several of those things.

Dr. R. Scott Smith talks on Critical Race Theory (youtube.com)

Article: “Propositions: Who Needs Them? Craig’s Nominalism Revisited”

This essay came out in Philosophia Christi 24:2 (2022). Here’s an abstract:

William Lane Craig has defended nominalist forms of “anti-Platonism” as normative for orthodox Christians. He believes Platonic abstract objects (AOs) undermine God’s uniqueness as the only being that exists a se. Yet, I will argue that his view actually depends upon the reality of AOs. Furthermore, I will draw upon insights from phenomenology. By paying close attention to what can be before our minds in conscious awareness, I will argue that, contrary to Craig, we can become aware of the reality of Platonic, ante rem universals, including propositions and properties.

I will develop my argument first by sketching Craig’s nominalist views and his important use of Carnap’s linguistic frameworks. In so doing, I will draw extensively upon his essay, “Propositional Truth – Who Needs It?” to sketch the importance of his neutralist theory of reference and his deflationary view of truth, and how those relate to truth as correspondence. Second, I will draw upon Edmund Husserl’s phenomenological method and apply it to examples of Craig’s concrete particulars. I will focus especially on Craig’s linguistic examples. My findings will serve as evidence against his nominalist anti-Platonism, and in favor of ante rem universals.

New essay on the ethics of Critical (Race) Theory

I recently had an essay, “Can Critical Theory, and Critical Race Theory, Ground Human Dignity, Justice, and Equality?” published in the Southern Baptist Journal of Theology. In it, I argue that “CT” and “CRT” seem to appeal to several moral absolutes, such as the treatment of all humans with dignity, respect, equality, and justice, as well as the protection of minority groups from oppression and domination by the majority group. Arguably, these positions presuppose that humans are intrinsically valuable.

Yet, I will argue that CT and CRT have no basis for that presupposition, nor for its other moral stances, due to their rejection of essences, including that humans are made in God’s image. Indeed, our “common humanity,” which must be merely material ontologically, and our self-conceptualizations (or, senses of our identities) are inadequate bases for rights, leaving our moral value as just a result of hegemonic power, the very position that CT and CRT reject.

To help show this, first I will provide an overview of CT and then CRT, along with a general survey of their core ethical positions. Next, I will begin my assessment with a survey of some of these theories’ strengths. Then I will critically examine these theories’ abilities to preserve their key moral positions. Last, I will draw some conclusions particularly for Christians.

You can read that essay here.

New academic book:

Exposing the Roots of Constructivism: Nominalism and the Ontology of Knowledge

My newest academic book has been published by Lexington. I examine the prospects of nominalism (trope, austere, and metalinguistic) to be able to preserve the qualities of reality. However, I argue that it cannot preserve them, and so we will not be able to have any knowledge (& we wouldn’t even exist).

I then apply my findings to a number of disciplines, such as science, ethics, religion, and several other disciplines.

Yet, surely we do know many things. Since that is so, there must be a different ontology that is true other than nominalism. I argue instead for a type of Platonic universals.

The book is a culmination and extension of my many essays and presentations on nominalism.

New philosophy book!

From Roman & Littlefield, the publisher’s website:

Constructivism dominates over other theories of knowledge in much of western academia, especially the humanities and social sciences. In Exposing the Roots of Constructivism: Nominalism and the Ontology of Knowledge, R. Scott Smith argues that constructivism is linked to the embrace of nominalism, the theory that everything is particular and located in space and time. Indeed, nominalism is sufficient for a view to be constructivist.

However, the natural sciences still enjoy great prestige from the “fact-value split.” They are often perceived as giving us knowledge of the facts of reality, and not merely our constructs. In contrast, ethics and religion, which also have been greatly influenced by nominalism, usually are perceived as giving us just our constructs and opinions.

Yet, even the natural sciences have embraced nominalism, and Smith shows that this will undermine knowledge in those disciplines as well. Indeed, the author demonstrates that, at best, nominalism leaves us with only interpretations, but at worst, it undermines all knowledge whatsoever. However, there are many clear examples of knowledge we do have in the many different disciplines, and therefore those must be due to a different ontology of properties. Thus, nominalism should be rejected. In its place, the author defends a kind of Platonic realism about properties.