Q&A: Certainty in Faith
Certainty in Faith
Question
Hello,
I wanted to ask the Rabbi: if everything is just a 50/50 doubt (for example, the assumption that there is an external world outside me is no more proven than the possibility that this is a passing dream), then why does the Rabbi look for proofs for faith at all? After all, the chances that the basic assumptions {= the subjective ones} used to discover faith are themselves only 50%, just like the proofs against faith… (and, for example, even against my very existence in the real world).
It seems to me like a complete waste of time. I understood that the Rabbi argues against the view I described here, and has written books about it. I would be happy if the Rabbi could refer me to those books, and of course I would also be glad if he could answer briefly here.
Eliyah S.
Answer
Who said that everything is doubtful? I said that everything is not certain, but doubt means 50/50. My books Two Carts and especially Truth and Unstable are devoted to this. See at least the introduction to Truth and Unstable; the matter is explained there in detail.
Discussion on Answer
And what about the assumption that everything that can be doubted is doubtful at the level of 50/50? Is that too a 50/50 doubt? In my opinion, it is no better than the assumption that what seems reasonable to me is reasonable. And in general, what kind of answer are you expecting? One that you won’t be able to cast any doubt on? There is no such thing in any field (and not only regarding faith). With a true skeptic, there is nothing to do. I already referred you to my books on this matter.
Indeed, that assumption too can be doubted… so we are only left with 25%/75%…
Maybe all we have left is the ontological proof that God is good? But that too can be doubted in many ways 🙁 ….
(And besides, the understanding that God is good contradicts the Torah)
Does the understanding that everything is doubtful and temporary not throw the Rabbi into some kind of depression?
With your permission, I’ll end this bizarre discussion here. All the best.
Why does the Rabbi claim that not everything is 50/50? After all, even the assumption that what we feel reflects something in reality can be doubted, which would make it 50/50.
Could you explain?!