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Acritical Review of Stephen Hawking's Godless Universe

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Acritical Review of Stephen Hawking's Godless Universe A CRITICAL REVIEW OF STEPHEN HAWKING’S GODLESS UNIVERSE Junaid Hassan, M.Phil., Ph.D. A Foundation for Islamic Research and Education All Rights Reserved No part of this publication may be reproduced, stored in a retrieval system or transmitted by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher except for the brief quotations in critical reviews or articles. Cover photograph by courtesy of Truls Tiller; taken at Ullsfjorden, Norway, on Dec. 30, 2011. All quotations and interpretations of the Quran are based on Ghamidi (2018a) and Islahi (2009). With names of prophets, a Muslim reader is expected to consider a prayer peace be upon him/them) implicit in the) عليه/علهيم السﻻم or صىل هللا عليه وسمل like text. A non-Muslim reader may read the title ‘Prophet(s)’ as ‘the acclaimed Prophet(s)’. Publisher: Al-Mawrid Printer: Fine Printers 1st Edition: July 2019 Price ISBN: 978-969-681-026-1 Address: P.O. Box 5185, Lahore, Pakistan www.al-mawrid.org [email protected] Contents Preface 9 Introduction 11 In search of ultimate answers: metaphysics, religion, and science 11 The limits of science 13 The blind following of scientists is no less hazardous 15 Following where reason and evidence lead 18 A probe into Stephen W. Hawking’s Godless cosmology 19 1. What is a law of nature? 22 Prevalent definition in science 22 Definition of The Grand Design (TGD) 23 Governing laws 24 The term ‘laws of nature/science’ is misleading. 25 No external laws, but inherent powers of particulars ‘governing’ their individual and collaborative behaviours/effects 26 2. Do fixed laws leave any room for human free will and God’s intervention (miracles) in the universe? 29 Scientific determinism and free will 30 From laws to scientific determinism 30 No human being or society can function without a firm belief in free will. 31 Naturalism and religion on evolution and free will [reductive/non- reductive physicalism] 33 Rejection or acceptance of free will depends on one’s worldview, not science 38 Divinely-integrated dualism 41 Cartesian dualism 43 Religious determinism 46 Miracles 47 Have regularities in nature rendered God’s intervention in the universe (miracles) impossible? 47 Miracles and their purpose 49 3. Where do laws come from? 51 Fundamental laws: a consequence of M-theory 52 M-theory allowing for 10500 universes ≠ Presence of 10500 universes [many-worlds interpretation] 54 The law of gravity – a consequence of M-theory? 55 4. How could quantum theory and the law of gravity necessitate a universe out of nothing? 59 Spontaneous emergence of the universe out of nothing [quantum fluctuations; virtual particles] 60 The law of gravity necessitating the formation of matter 61 Negative and positive energies 63 Gravity, inflation, and the spontaneous creation of matter [repulsive gravity; free-lunch/zero-energy hypothesis] 65 Quantum vacuum is manifestly not nothing! 69 Has physics rendered creatio ex nihilo impossible? [Heisenberg’s uncertainty principle] 71 ‘Nothing’, once again, turns out to be something! [pre-existing spacetime and the repulsive-gravity material] 72 5. Is it time to celebrate/mourn a personal God’s death? 77 Model-dependent realism 78 Model-dependent realism leaves no room for truth or ontological claims, such as ‘God does or does not exist’. 80 Are laws self-explanatory? 82 God or the multiverse? 85 Why is there something rather than nothing? 90 It’s the question of potential! [inherent potentials of spacetime and primitive energy] 91 A desperate measure to get rid of God [levels of explanation; material cause; formal cause; efficient cause; final cause] 94 Does the ‘no boundary condition’ render God unnecessary? [atemporal act of creation] 96 Who created God? [‘atheistic’ anthropomorphism; self-explanation] 99 Conclusion [God, cosmological evolution, and that by natural selection] 102 Epilogue: God and His Grand Scheme 108 The Meaning of it All 109 A petty purpose of a great God? 111 Judgement – an objectionable idea? 111 Eternal retribution? 112 An unjust accountability? 116 If there is a God, why is He hiding from us? 120 The Problem of Evil 122 The Quest for truth 136 Bibliography 138 To Ellinor, Harris, Aléa, Ibrahim, Ayaan, Aden, Hana, Zamad, Angelina, Imaan, Adam, Amina, Sophia, and all those young ones who will, sooner or later, ponder upon ultimate questions of life Acknowledgements I am grateful to Javed Ahmad Ghamidi and Sajid Shahbaz Khan (aka Sajid Hameed) for their readily available guidance, valuable input, and constructive advice. I must thank Dr. Rani Lill Anjum and Dr. Fredrik Andersen (Norwegian University of Life Sciences) for inspiring me to do philosophy, encouraging me to start drafting the present work as a term-paper in their philosophy course, providing useful literature, interesting discussions, and a very happy time together. My thanks are also due to my wife, Selina Köhr, for her encouragement and support, despite my philosophical wanderings, absent-mindedness, and lack of response. Finally, I must show gratitude to Al-Mawrid, Pakistan, for funding and publishing this work. My special thanks are due to Dr. Aamer Abdullah, Jawad Ahmed Ghamidi, Azhar Ameer, Hasnain Ashraf, Muhammad Mushtaq, and Azeem Ayub. Preface ‘Temperate, sincere, and intelligent inquiry and discussion are only to be dreaded by the advocates of error. The truth need not fear them.’ James Rush Provisions of the Last Will and Testament of Dr. James Rush (1869), 13 rrogance – presupposing that all with a different viewpoint to ours are simpletons or wrong, ego- Asatisfaction – ridiculing stereotypes of an opposing school-of-thought, self-deception – blind faith or evading the evidence opposing our views, self-consolation – getting false reassurance by the like-minded, submission to in vogue views in the name of modernity, and know-it-all disposition after a superficial survey of our opponents’ views, unfortunately, are still ubiquitous attitudes of so-called seekers and bearers of truth in the modern world. Our topic here – the all-important theism and atheism1 discussion – is no exception to this, even at the academic level. This short book is written to urge both the camps to listen to each other with due respect, follow evidence and one another’s arguments to conclusions, engage in a constructive debate, and approach this disagreement in a rational and academic manner. Although I exclusively belong to one of the two camps, I have tried to sincerely understand arguments of both sides and present them as impartially and plainly as I could. To 1 Despite nuances of meaning, the terms ‘atheism’ and ‘naturalism’ will be synonymously used in the text. 9 A Critical Review of Stephen Hawking's Godless Universe represent the naturalistic worldview, Stephen Hawking’s narrative is used, as it is his Godless universe we intend to explore here. Surely, not all naturalists endorse all of Hawking’s views, so this book by no means represents all major views within naturalism. The same goes for theism. In accepting or rejecting a view or drawing my own conclusions, I have tried my best to listen to the voice of my conscience and follow reason and evidence. I hope this humble attempt will pave the way for a small step forward in our quest for knowledge, truth, and enlightenment. Junaid Hassan Moss, Norway 2018 10 Introduction ‘There is no quicker way for a scientist to bring discredit upon himself and upon his profession than roundly to declare […] that science knows, or soon will know, the answers to all questions worth asking, and that questions which do not admit a scientific answer are in some way non-questions or “pseudo-questions” that only simpletons ask and only the gullible profess to be able to answer.’ Peter B. Medawar, Nobel Laureate in Physiology/Medicine (1960) Advice to a Young Scientist (1979), 31 ‘The existence of a limit to science is, however, made clear by its inability to answer childlike elementary questions having to do with first and last things – questions such as “How did everything begin?”; “What are we all here for?”; “What is the point of living?” […] It is not to science, therefore, but to metaphysics, imaginative literature, or religion that we must turn for answers to questions having to do with first and last things.’ Peter B. Medawar The Limits of Science (1984), 59-60 In search of ultimate answers: metaphysics, religion, and science heoretical contributions of science, particularly in biology and physics,2 have prompted many scientists to T directly or indirectly make their way into the realm of 2 For instance, the theory of evolution and the multiverse theory, respectively 11 A Critical Review of Stephen Hawking's Godless Universe religion and philosophy. With immense intellectual and technological success of science in the physical world, we are now lured to set hopes on scientists, instead of philosophers or theologians, to unravel metaphysical3 mysteries of the 3 Metaphysics, a major branch of philosophy, may be understood by comparing its scope and methodology with that of physics. Concerning scope, metaphysics deals with ultimate questions, whereas physics typically deals with practical questions, avoiding the ultimate. For example, the metaphysician may ask if there really exists a world around us, or it is something like a virtual reality created by our minds or by some being(s) in control of our minds. The physicist, in contrast, would take the external world as given and start exploring it with whatever means available, typically asking questions like these: What are the fundamental forces operating in the universe? What makes up the material universe? How do ships float on the water surface? Why is it easier to walk downhill than uphill? How do natural systems work? Regarding the methodology, the metaphysician uses logic and reasoning to reach a conclusion.
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