Aristotle said that something cannot come out of nothing. This is an argument of Aristotle's I am referring to, and I am open to criticism and argumentation. Is it fallacious?
And that's fine -- that's not where you started being fallacious. The fallacy was when you were making statements like "I think Aristotle knows better than you" and so on as if his claims are infallible.
Aristotle's claim is in fact incorrect -- matter does appear out of nothing in the quantum vacuum. Aristotle is correct as far as energy/mass are concerned, but not correct when it comes to matter. Matter is routinely appearing and disappearing into and out of nothing.
Ben Masada said:
Okay, never mind the man. If what he said is fallatious, can you prove that something can come out of nothing?
Yes. Quantum fluctuation demonstrates that matter indeed comes out of nothing as a matter of routine, and disappears into nothing. As I stated before you can even build an apparatus at home to test this via the casimir effect. Know also that all modern electronics rely on this principle and there are many independently discovered manifestations of the fact -- for instance, Hawking radiation shows through independent means than normal quantum electrodynamics that matter spontaneously appears and disappears in a quantum vacuum.
Ben Masada said:
No, insteady of trying to locate back your assertions, I prefer to watch you for further baseless claims.
That's fair, and I actually appreciate being kept in check as I don't ever want to actively make claims I can't support.
Ben Masada said:
Oh! I never expected you to ask such a question, because I had thought you to be much smarter than that. "The four corners of the earth" is a Biblical expression which means from all over the world. I wonder how you didn't know about that nuance. You have confirmed my views that Atheists do not understand metaphorical language in the Bible. I am only sorry that you of all Atheists had to be the one to confirm my views.
It's true, my understanding of the metaphorical language is probably pretty tenuous. I question why the language wouldn't be clear in such an ostensibly important work in the first place, though.
Ben Masada said:
Most definitely metaphorical language. And all the Genesis account of creation is a huge metaphorical allegory.
I can appreciate that view, sure.
Ben Masada said:
And what did you think it would be to catch God at His work of creation, to surprize Him as if He were trying to hide Himself at creation? MM, please, not again! And who believes in a literal mind of God? Only the believers of anthropomorphic gods. To be aware of the "mind of God" is metaphorical of learning about God through creation. And last but not least, Einstein and Spinoza were not pagans or Gentiles to believe that the universe was God.
Feynman once likened physics to a man who doesn't know the rules of chess observing the game being played in a park. He might quickly discern the obvious rules such as bishops move diagonally, rooks move horizontally and vertically, and queens do both. However if he sits at a table to try it for himself, he may find something that surprises him such as an opponent moving his king and a rook at the same time with the pieces moving through each other and the king moving more than one space. He might say, "Hey! You violated the rules of chess!" but the truth is simply that he didn't know a subtler rule, that of castling.
To Einstein and Spinoza, discovering a subtle rule of the universe is "catching God in the act" or "knowing the mind of God." It isn't meant to mean that literally they're catching a conscious creator-being creating or understanding the mind of a conscious being. To Einstein and Spinoza, God is not a conscious being -- to them, God is literally the universe; it isn't a creator-being and doesn't interact with people or inspire holy texts, but it is just as we see it: just the universe, a greater thing than we are. Einstein/Spinoza chose to call that "God." I just call it "the universe."
Ben Masada said:
Now, it is my turn to ask you to go back through my posts and show me one where I said that the Genesis account of Creation was literal, or seven days, or Garden of Eden, or Job existed literally. The whole thing is a huge allegory. And the personage Job didn't even exist. The book was written as an allegory to teach about the role of Israel in the designs of God.
I didn't assert that you took it literally, but it's peculiar to me that you hesitate to call the stories themselves mythology. Even if it's allegorical the stories they depict to get the point across fulfill the definition of "myth." That's all I was saying by "Jewish mythology."
Ben Masada said:
It is Jewish but not mythology. I am not too sure you know the difference between mythology as the Greek and Egyptian are concerned and allegories with the intent to teach a spiritual lesson, or morality.
Stories with the intent to teach a lesson do qualify as mythology as far as I understand.
Mythology - Definition and More from the Free Merriam-Webster Dictionary
Merriam-webster's first definition for "mythology" is "an allegorical narrative."
I'm not using the word "myth" to mean "false legend" or anything like that, if that's what you were suspecting.
Ben Masada said:
The problem is not that I have chosen to ignore what they have proclaimed but that you have chosen, for some reason, to make sure non-Jewish readers understand that the Hebrew Bible is a book of mythologies. If this is not true, you have got to admit that you cannot distinguish between mythology and allegories.
As far as I've ever known allegories
are mythology. That's fine, I'm fine with calling them allegories if we're just having a semantic fallout here.
The point I was making was not that Einstein considered it false legends or anything like that, but that he did not believe God was a creator-being and he did not believe that God would even inspire allegory as a non-conscious entity (the universe).