Monthly Archives: June 2012

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 1)

June 18, 2012 – 4:43 am

Fr. Frederick C. Copleston vs Bertrand Russell – Part 1

Uploaded by on Jul 15, 2009

BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright.
Pardon the hissy audio. It was recorded 51 years ago after all. I tried to clean it up but I found that the voices were clearer without any filters. Meh.

This is an excerpt from the famous BBC Radio debate between Father Frederick C. Copleston and Bertrand Russell. In this section, they discuss Leibniz’s Argument from Contingency, which is a form of the Cosmological Argument. It differs from other Cosmological arguments (e.g. Kalam) in that it is consistent with an eternal universe, as it doesn’t appeal to first causes, but rather the principle of sufficient reason. It can be summarized in this way:

(1) Everything that exists contingently has a reason for its existence.
(2) The universe exists contingently.
Therefore:
(3) The universe has a reason for its existence.
(4) If the universe has a reason for its existence then that reason is God.
Therefore:
(5) God exists.

_________________________

A DEBATE
ON THE EXISTENCE
OF GOD		   
 
A DEBATE
ON THE EXISTENCE OF GOD 
FATHER COPLESTON VERSUS BERTRAND RUSSELL     
Fredric Charles Copleston, (1907 – 1994)          
A Jesuit priest and author of a nine-volume History of Philosophy        		 
 

        FATHER COPLESTON
As we are going to discuss the existence of God, it might perhaps be as well to come to some provisional agreement as to what we understand by the term “God.” I presume that we mean a supreme personal being — distinct from the world and creator of the world. Would you agree — provisionally at least — to accept this statement as the meaning of the term “God”?

        BERTRAND RUSSELL
Yes, I accept this definition.

       FATHER COPLESTON
Well, my position is the affirmative position that such a being actually exists, and that His existence can be proved philosophically. Perhaps you would tell me if your position is that of agnosticism or of atheism. I mean, would you say that the non-existence of God can be proved?

        BERTRAND RUSSELL

No, I should not say that: my position is agnostic.

        FATHER COPLESTON
Would you agree with me that the problem of God is a problem of great importance? For example, would you agree that if God does not exist, human beings and human history can have no other purpose than the purpose they choose to give themselves, which — in practice — is likely to mean the purpose which those impose who have the power to impose it?

        BERTRAND RUSSELL
Roughly speaking, yes, though I should have to place some limitation on your last clause.

        FATHER COPLESTON
Would you agree that if there is no God — no absolute Being — there can be no absolute values? I mean, would you agree that if there is no absolute good that the relativity of values results?

        BERTRAND RUSSELL
No, I think these questions are logically distinct. Take, for instance, G. E. Moore’s Principia Ethica, where he maintains that there is a distinction of good and evil, that both of these are definite concepts. But he does not bring in the idea of God to support that contention.

        FATHER COPLESTON
Well, suppose we leave the question of good till later, till we come to the moral argument, and I give first a metaphysical argument. I’d like to put the main weight on the metaphysical argument based on Leibniz’s argument from “Contingency” and then later we might discuss the moral argument. Suppose I give a brief statement on the metaphysical argument and that then we go on to discuss it?

        BERTRAND RUSSELL
That seems to me to be a very good plan.

THE ARGUMENT FROM CONTINGENCY

        FATHER COPLESTON

Well, for clarity’s sake, I’ll divide the argument into distinct stages. First of all, I should say, we know that there are at least some beings in the world which do not contain in themselves the reason for their existence. For example, I depend on my parents, and now on the air, and on food, and so on. Now, secondly, the world is simply the real or imagined totality or aggregate of individual objects, none of which contain in themselves alone the reason for their existence. There isn’t any world distinct from the objects which form it, any more than the human race is something apart from the members. Therefore, I should say, since objects or events exist, and since no object of experience contains within itself reason of its existence, this reason, the totality of objects, must have a reason external to itself. That reason must be an existent being. Well, this being is either itself the reason for its own existence, or it is not. If it is, well and good. If it is not, then we must proceed farther. But if we proceed to infinity in that sense, then there’s no explanation of existence at all. So, I should say, in order to explain existence, we must come to a being which contains within itself the reason for its own existence, that is to say, which cannot not exist.

        BERTRAND RUSSELL
This raises a great many points and it is not altogether easy to know where to begin, but I think that, perhaps, in answering your argument, the best point at which to begin is the question of necessary being. The word “necessary” I should maintain, can only be applied significantly to propositions. And, in fact, only to such as are analytic
— that is to say — such as it is self-contradictory to deny. I could only admit a necessary being if there were a being whose existence it is self-contradictory to deny. I should like to know whether you would accept Leibniz’s division of propositions into truths of reason and truths of fact. The former — the truths of reason — being necessary.

        FATHER COPLESTON
Well, I certainly should not subscribe to what seems to be Leibniz’s idea of truths of reason and truths of fact, since it would appear that, for him, there are in the long run only analytic propositions. It would seem that for Leibniz truths of fact are ultimately reducible to truths of reason. That is to say, to analytic propositions, at least for an omniscient mind. Well, I couldn’t agree with that. For one thing it would fail to meet the requirements of the experience of freedom. I don’t want to uphold the whole philosophy of Leibniz. I have made use of his argument from contingent to necessary being, basing the argument on the principle of sufficient reason, simply because it seems to me a brief and clear formulation of what is, in my opinion, the fundamental metaphysical argument for God’s existence.

        BERTRAND RUSSELL
But, to my mind, “a necessary proposition” has got to be analytic. I don’t see what else it can mean. And analytic propositions are always complex and logically somewhat late. “Irrational animals are animals” is an analytic proposition; but a proposition such as “This is an animal” can never be analytic. In fact, all the propositions that can be analytic are somewhat late in the build-up of propositions.

        FATHER COPLESTON
Take the proposition “if there is a contingent being then there is a necessary being.” I consider that that proposition hypothetically expressed is a necessary proposition. If you are going to call every necessary proposition an analytic proposition, then — in order to avoid a dispute in terminology — I would agree to call it analytic, though I don’t consider it a tautological proposition. But the proposition is a necessary proposition only on the supposition that there is a contingent being. That there is a contingent being actually existing has to be discovered by experience, and the proposition that there is a contingent being is certainly not an analytic proposition, though once you know, I should maintain, that there is a contingent being, it follows of necessity that there is a necessary being.

        BERTRAND RUSSELL
The difficulty of this argument is that I don’t admit the idea of a necessary being and I don’t admit that there is any particular meaning in calling other beings “contingent.” These phrases don’t for me have a significance except within a logic that I reject.

        FATHER COPLESTON
Do you mean that you reject these terms because they won’t fit in with what is called “modern logic”?

        BERTRAND RUSSELL
Well, I can’t find anything that they could mean. The word “necessary,” it seems to me, is a useless word, except as applied to analytic propositions, not to things.

        FATHER COPLESTON
In the first place, what do you mean by “modern logic?” As far as I know, there are somewhat differing systems. In the second place, not all modern logicians surely would admit the meaninglessness of metaphysics. We both know, at any rate, one very eminent modern thinker whose knowledge of modern logic was profound, but who certainly did not think that metaphysics are meaningless or, in particular, that the problem of God is meaningless. Again, even if all modern logicians held that metaphysical terms are meaningless, it would not follow that they were right. The proposition that metaphysical terms are meaningless seems to me to be a proposition based on an assumed philosophy.

The dogmatic position behind it seems to be this: What will not go into my machine is non-existent, or it is meaningless; it is the expression of emotion. I am simply trying to point out that anybody who says that a particular system of modern logic is the sole criterion of meaning is saying something that is over-dogmatic; he is dogmatically insisting that a part of philosophy is the whole of philosophy. After all, a “contingent” being is a being which has not in itself the complete reason for its existence that’s what I mean by a contingent being. You know, as well as I do, that the existence of neither of us can be explained without reference to something or somebody outside us, our parents, for example. A “necessary” being, on the other hand means a being that must and cannot not exist. You may say that there is no such being, but you will find it hard to convince me that you do not understand the terms I am using. If you do not understand them, then how can you be entitled to say that such a being does not exist, if that is what you do say?

        BERTRAND RUSSELL
Well, there are points here that I don’t propose to go into at length. I don’t maintain the meaninglessness of metaphysics in general at all. I maintain the meaninglessness of certain particular terms — not on any general ground, but simply because I’ve not been able to see an interpretation of those particular terms. It’s not a general dogma — it’s a particular thing. But those points I will leave out for the moment. And I will say that what you have been saying brings us back, it seems to me, to the ontological argument that there is a being whose essence involves existence, so that his existence is analytic. That seems to me to be impossible, and it raises, of course, the question what one means by existence, and as to this, I think a subject named can never be significantly said to exist but only a subject described. And that existence, in fact, quite definitely is not a predicate.
By Everette Hatcher III | Posted in Atheists Confronted, Current Events | Comments (0)

Open letter to President Obama (Part 86)

June 18, 2012 – 1:39 am

Uploaded by on Mar 5, 2012

If you listen to the media, conservatives are fading everywhere from Congress to the campaign trail. Nothing could be further from the truth; the strength of conservative principles continues to endure and thrive.

There is an awakening across the country, and the fight is on to return power to individuals and localities, empower individuals and unleash America’s entrepreneurial spirit.

Join the fight: http://heritageaction.com/join/fight-for-freedom/

______________________________

President Obama c/o The White House
1600 Pennsylvania Avenue NW
Washington, DC 20500

Dear Mr. President,

I know that you receive 20,000 letters a day and that you actually read 10 of them every day. I really do respect you for trying to get a pulse on what is going on out here.

I really think the Tea Party movement is here to stay. They have a message of cutting back on the overreach of the federal government in our lives. I named my son Wilson after my hero Ronald Wilson Reagan and he said “It is time to check and reverse the growth of government, which shows signs of having grown beyond the consent of the governed.”

Ericka Andersen

March 10, 2012 at 8:15 am

Constitutional conservatism is alive and well in America today.

From conservatives in Congress working to roll back big government spending to the backlash over Obamacare’s anti-conscience mandate, it’s clear that Americans are clinging to the foundational principles of our country.

Two years ago, the Tea Party movement launched grassroots conservative activists to the forefront of political debate, giving big-government liberals a force to be reckoned with. Reinvigorated citizens began to fight for the constitutional cornerstones of limited government, free markets, and localized empowerment.

The fight to return to a constitutional government is still raging—and it isn’t going anywhere. As Ronald Reagan said, “It is time to check and reverse the growth of government, which shows signs of having grown beyond the consent of the governed.”

America is checking and reversing, President Reagan. The fight has only begun.

Thank you so much for your time. I know how valuable it is. I also appreciate the fine family that you have and your commitment as a father and a husband.

Sincerely,

Everette Hatcher III, 13900 Cottontail Lane, Alexander, AR 72002, ph 501-920-5733, lowcostsqueegees@yahoo.com

By Everette Hatcher III | Posted in President Obama | Comments (0)

Freedom compared in UK, USA, Canada and the World

June 18, 2012 – 12:47 am

Another great chart from the Heritage Foundation:

(The USA average is Red, UK is orange, Canada is blue and the World ave is black)

Rob Bluey

January 15, 2012 at 11:23 am

Heritage and the Wall Street Journal released the 2012 Index of Economic Freedom on Thursday, ranking 179 countries on 10 benchmarks that gauge their economic success. This year Heritage introduced a new interactive feature that gives you the opportunity to create a comparative graph.

This week’s chart shows how the United States stacks up against Canada and the United Kingdom. As recently as 2009, the United States led both countries in economic freedom. But after four years of decline, the United States is heading in the wrong direction. This year it fell to 10th in the Index of Economic Freedom.

For the 18th straight year, Hong Kong and Singapore finished first and second in the rankings, followed this year by Australia, New Zealand and Switzerland. North Korea was at the bottom of the rankings. All contents of the book are available online.

A few notable developments in this year’s Index:

The Index of Economic Freedom was first released in 1995 by the Wall Street Journal and Heritage to measure economist Adam Smith’s theories about liberty, prosperity and economic freedom among countries today.

Uploaded by on Jan 6, 2012

According to the 2012 Index of Economic Freedom, a joint publication of The Heritage Foundation and The Wall Street Journal, global economic freedom has declined over the past year. But what does this mean for America and the world?

Economic freedom empowers ordinary people with greater opportunity and individual choice, and it lets people decide for themselves how best to achieve their highest aspirations. From the amount a government spends, to the individual property rights extended to its citizens, a nation’s economic freedom is closely tied to key values like the elimination of poverty and freedom from corruption.

To learn more about economic freedom and view the 2012 Index country rankings, visit us online at heritage.org/Index

Freedom abundant in the USA? I got this info below from the Heritage Foundation:

By Everette Hatcher III | Posted in Current Events | Comments (0)

Arkansas and Ole Miss football rivalry Part 4

June 18, 2012 – 12:27 am

Arkansas and Ole Miss football rivalry Part 4

Wikipedia talks about the Arkansas and Ole Miss football rivalry:

[edit] 2008 – Houston Nutt’s first return to Arkansas

  1 2 3 4 Total
Rebels 3 10 0 10 23
Razorbacks 0 7 0 14 21

Ole Miss 23 – Arkansas 21

On October 25, 2008, Ole Miss returned to Donald W. Reynolds Razorback Stadium in Fayetteville, Arkansas for the 55th meeting between the two programs. This was the first game between Ole Miss and Arkansas with former Razorback head coach Houston Nutt as the head coach of the Rebels. Ole Miss won the game by a score of 23 to 21. This was the Rebels’ first win in the series since 2003.

[edit] 2011 – Houston Nutt’s last stand

  1 2 3 4 Total
Razorbacks 0 7 19 3 29
Rebels 3 14 0 7 24

Arkansas 29 – Ole Miss 24

When the two teams met on October 22, 2011, on a sunny afternoon at Vaught-Hemingway Stadium in Oxford, Mississippi. The two teams were seeming to head in different directions. Arkansas was ranked in the top ten fresh off two top 15 victories while the Rebels were winless in the SEC with coach Houston Nutt on the hot seat. The Rebels though surprised the Razorbacks by opening up a 17-0 lead in the second quarter behind quarterback Randall Mackey. Arkansas would close within 17-7 at the half with a late touchdown.

The Razorbacks continued in the third quarter with a 19-0 scoring run including two touchdown runs by Arkansas quarterback Tyler Wilson as well as a safety forced by Arkansas to put the Razorbacks up 26-17. Arkansas would add a field goal in the fourth quarter before Nutt led the Rebels on a late rally. Ole Miss closed within 29-24 late in the game and was able to recover the ensuing onside kick. The Rebels’s chance of a winning touchdown as well as an upset bid however were thwarted with Eric Bennett’s interception of Randall Mackey with little time remaining sealing the win for Arkansas. Arkansas moved up to 6-1(2-1 SEC) while Ole Miss fell to 2-5 (0-4 SEC).

The win was Arkansas’s second win in a row in the series. It was also Houston Nutt’s final game against his former team as he was fired at the end of the 2011 season due to his poor performance in his last two seasons. Nutt had a 2-2 record against the Razorbacks losing the last two games against them.

By Everette Hatcher III | Posted in Current Events | Comments (0)

Total Welfare Spending Is Rising Despite Attempts at Reform

June 17, 2012 – 12:46 am

Total Welfare Spending Is Rising Despite Attempts at Reform

Everyone wants to know more about the budget and here is some key information with a chart from the Heritage Foundation and a video from the Cato Institute.

Total means-tested welfare spending (cash, food, housing, medical care, and social services for the poor) has increased 17-fold since the beginning of Lyndon Johnson’s War on Poverty in 1964. Though the current trend is unsustainable, the Obama Administration plans to increase future welfare spending rather than enact true policy reforms.

WELFARE SPENDING IN INFLATION-ADJUSTED DOLLARS (2010)

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Total Welfare Spending Is Rising Despite Attempts at Reform

Source: Heritage Foundation calculations based on data from current and previous White House Office of Management and Budget documents and other official government sources.

Chart 10 of 42

In Depth

  • Policy Papers for Researchers

  • Technical Notes

    The charts in this book are based primarily on data available as of March 2011 from the Office of Management and Budget (OMB) and the Congressional Budget Office (CBO). The charts using OMB data display the historical growth of the federal government to 2010 while the charts using CBO data display both historical and projected growth from as early as 1940 to 2084. Projections based on OMB data are taken from the White House Fiscal Year 2012 budget. The charts provide data on an annual basis except… Read More

  • Authors

    Emily GoffResearch Assistant
    Thomas A. Roe Institute for Economic Policy StudiesKathryn NixPolicy Analyst
    Center for Health Policy StudiesJohn FlemingSenior Data Graphics Editor

By Everette Hatcher III | Posted in spending out of control | Comments (0)

Remembering Francis Schaeffer at 100 (Part 11) “Schaeffer Sunday”

June 16, 2012 – 7:00 pm

The Gospel of Christ in the pages of the Bible

_______________________

 This year Francis Schaeffer would have turned 100 on Jan 30, 2012. I remember like yesterday when I first was introduced to his books. I was even more amazed when I first saw his films. I was so influenced by them that I bought every one of his 30 something books and his two film series. Chuck Colson’s website www.breakpoint.org  and I was directed from there to Probe’s website where I found this great article below. I will share it in 4 parts. Todd Kappelman is the author and here is some info on him and Probe.

Todd KappelmanTodd A. Kappelman is a field associate with Probe Ministries. He is a graduate of Dallas Baptist University (B.A. and M.A.B.S., religion and Greek), and the University of Dallas (M.A., philosophy/humanities). Currently he is pursuing a Ph.D. in philosophy at the University of Dallas. He has served as assistant director of the Trinity Institute, a study center devoted to Christian thought and inquiry. He has been the managing editor of The Antithesis, a bi-monthly publication devoted to the critique of foreign and independent film. His central area of expertise is Continental philosophy (especially nineteenth and twentieth century) and postmodern thought.

What is Probe?

Probe Ministries is a non-profit ministry whose mission is to assist the church in renewing the minds of believers with a Christian worldview and to equip the church to engage the world for Christ. Probe fulfills this mission through our Mind Games conferences for youth and adults, our 3-minute daily radio program, and our extensive Web site at www.probe.org.

Further information about Probe’s materials and ministry may be obtained by contacting us at:

Probe Ministries
2001 W. Plano Parkway, Suite 2000
Plano TX 75075
(972) 941-4565
info@probe.org
www.probe.org
Copyright information

This is the fifth part:

The Need to Read: Francis Schaeffer Print E-mail

Todd Kappelman Written by Todd Kappelman

The Need to Read series began several months ago with a program on C.S. Lewis . The rationale for this series is that many of the great writers who have helped many Christians mature are now either unknown or neglected by many who could use these authors insights into the faith.

This installment focuses on Francis Schaeffer (1912-1984), one of the most recognized and respected Christian authors of the twentieth century.

Francis Schaeffer and “The Man Without a Bible”

The purpose of this discussion of the works of Francis Schaeffer is that we hope Christians will once again turn to this great apologist for the Christian faith and learn from him. In closing, we will address one of his lesser known works titled Death In The City. In chapter seven, The Man Without a Bible, Schaeffer offers some advice for Christians living in a post-Christian world. He argues very convincingly that the church in America has largely turned away from God and the knowledge of the things of God. This occurred in just a few short decades, from the 1920s to the 1960s.{12}

We must always bear in mind that many people do not believe that the Bible is inspired or authoritative. For these people the Bible is just another book. The dismantling of biblical authority has been very efficient in the last 150 years. Very few of our major secular universities treat the Bible as authoritative anymore. Yet many of these universities were founded at a time when no one would have doubted the importance of the Holy Scriptures. The majority of men at the end of this century hold vastly different views about the Bible than did their ancestors at the close of the previous century. So, how do we share the Christian message with the man without the Bible?

Schaeffer cites three instances where Paul spoke to non-Christians and did not appeal to the Scriptures. These are found in Acts 14:15-17; 17:16-32, and Romans 1:18-2:16. The reason that Paul did not use the Scriptures on these three occasions is that the people he was addressing did not recognize the claims that the Holy Scriptures made on their lives. In approaching these individuals, Paul appealed to the moral knowledge that men possess as a feature of their created being. Schaeffer refers to this as the manishness of man.

In Romans 1:18 we have the description of Gods wrath being poured out on man. Schaeffer believes that this is an ideal place to approach modern man. We may tell the modern non-believer that he knows that God exists and that he has suppressed this knowledge. (The knowledge of God must be understood here as natural revelation, and not the gospel.) Paul means that each and every man, regardless of what he says, knows that God exists. This knowledge of God that the non-believer possesses is supplemented by the moral argument for Gods existence. The fact that men hold beliefs about right and wrong betrays the fact that they know that God necessarily exists. Men willingly suppress this knowledge of God and this brings His wrath.

The man without the Bible has suppressed the natural revelation of God, not the special revelation found in the Scriptures. The man without the Bible has not followed his initial knowledge of God to the proper conclusions and therefore remains lost. The many men without the Bible present both an opportunity and a challenge for the Christian. The opportunity is that this man is lost and Christians can share their faith with him. The challenge is in showing these lost people how the world around them and the human nature within them point toward the existence of God.

Francis Schaeffer was wonderful at discussing Christian truths with non-believers without appealing to the Scriptures. It is our loss if we do not familiarize ourselves with, and use, the works of one of this countrys greatest Christian thinkers.

Notes

  1. J.I. Packer, forward to Francis A. Schaeffer Trilogy, by Francis Schaeffer (Wheaton: Crossway Publishers, 1990), xiv.
  2. Hosea 4:6.
  3. Francis Schaeffer, The God Who Is There in Francis A. Schaeffer Trilogy (Wheaton: Crossway Publishers, 1990), 109-114.
  4. Ibid., 196.
  5. Ibid., 217-224.
  6. Ibid., 225-236.
  7. Ibid., 261-270.
  8. Ibid., 207-208.
  9. Francis Schaeffer, He Is There and He Is Not Silent in Francis A. Schaeffer Trilogy (Wheaton: Crossway Publishers, 1990), 277.
  10. Ibid., 275-290.
  11. Ibid., 291-302.
  12. Ibid., 211.

©1999 Probe Ministries.

schaeffer

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Andy Rooney was an atheist

How Now Shall We LiveClick here to purchase Chuck Colson and Nancy Pearcey’s How Now Shall We Live?, dedicated to Francis Schaeffer.


Click here for a list of Francis Schaeffer’s greatest works, from the Colson Center store!
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By Everette Hatcher III | Posted in Francis Schaeffer | Tagged , , , , , , , , , , , | Comments (0)

Bertrand Russell v. Frederick Copleston debate transcript and audio (Part 2)

June 16, 2012 – 7:39 am

Uploaded by on Jul 15, 2009

BBC Radio Third Programme Recording January 28, 1948. BBC Recording number T7324W. This is an excerpt from the full broadcast from cassette tape A303/5 Open University Course, Problems of Philosophy Units 7-8. Older than 50 years, out of UK/BBC copyright.
Pardon the hissy audio. It was recorded 51 years ago after all. I tried to clean it up but I found that the voices were clearer without any filters. Meh.

This is an excerpt from the famous BBC Radio debate between Father Frederick C. Copleston and Bertrand Russell. In this section, they discuss Leibniz’s Argument from Contingency, which is a form of the Cosmological Argument. It differs from other Cosmological arguments (e.g. Kalam) in that it is consistent with an eternal universe, as it doesn’t appeal to first causes, but rather the principle of sufficient reason. It can be summarized in this way:

(1) Everything that exists contingently has a reason for its existence.
(2) The universe exists contingently.
Therefore:
(3) The universe has a reason for its existence.
(4) If the universe has a reason for its existence then that reason is God.
Therefore:
(5) God exists.

_________________________

 FATHER COPLESTON
Well, you say, I believe, that it is bad grammar, or rather bad syntax to say for example “T. S. Eliot exists”; one ought to say, for example, “He, the author of Murder in the Cathedral, exists.” Are you going to say that the proposition, “The cause of the world exists,” is without meaning? You may say that the world has no cause; but I fail to see how you can say that the proposition that “the cause of the world exists” is meaningless. Put it in the form of a question: “Has the world a cause?” or “Does a cause of the world exist?” Most people surely would understand the question, even if they don’t agree about the answer.

        BERTRAND RUSSELL
Well, certainly the question “Does the cause of the world exist?” is a question that has meaning. But if you say “Yes, God is the cause of the world” you’re using God as a proper name; then “God exists” will not be a statement that has meaning; that is the position that I’m maintaining. Because, therefore, it will follow that it cannot be an analytic proposition ever to say that this or that exists. For example, suppose you take as your subject “the existent round-square,” it would look like an analytic proposition that “the existent round- square exists,” but it doesn’t exist.

        FATHER COPLESTON
No, it doesn’t, then surely you can’t say it doesn’t exist unless you have a conception of what existence is. As to the phrase “existent round-square,” I should say that it has no meaning at all.

        BERTRAND RUSSELL
I quite agree. Then I should say the same thing in another context in reference to a “necessary being.”

        FATHER COPLESTON
Well, we seem to have arrived at an impasse. To say that a necessary being is a being that must exist and cannot not exist has for me a definite meaning. For you it has no meaning.

        BERTRAND RUSSELL
Well, we can press the point a little, I think. A being that must exist and cannot not exist, would surely, according to you, be a being whose essence involves existence.

    FATHER COPLESTON
Yes, a being the essence of which is to exist. But I should not be willing to argue the existence of God simply from the idea of His essence because I don’t think we have any clear intuition of God’s essence as yet. I think we have to argue from the world of experience to God.

        BERTRAND RUSSELL
Yes, I quite see the distinction. But, at the same time, for a being with sufficient knowledge, it would be true to say “Here is this being whose essence involves existence!”

        FATHER COPLESTON
Yes, certainly if anybody saw God, he would see that God must exist.

        BERTRAND RUSSELL
So that I mean there is a being whose essence involves existence although we don’t know that essence. We only know there is such a being.

        FATHER COPLESTON
Yes, I should add we don’t know the essence a priori. It is only a posteriori through our experience of the world that we come to a knowledge of the existence of that being. And then one argues, the essence and existence must be identical. Because if God’s essence and God’s existence was not identical, then some sufficient reason for this existence would have to be found beyond God.

        BERTRAND RUSSELL
So it all turns on this question of sufficient reason, and I must say you haven’t defined sufficient reason” in a way that I can understand — what do you mean by sufficient reason? You don’t mean cause?

        FATHER COPLESTON
Not necessarily. Cause is a kind of sufficient reason. Only contingent being can have a cause. God is His own sufficient reason; and He is not cause of Himself. By sufficient reason in the full sense I mean an explanation adequate for the existence of some particular being.

        BERTRAND RUSSELL
But when is an explanation adequate? Suppose I am about to make a flame with a match. You may say that the adequate explanation of that is that I rub it on the box.

        FATHER COPLESTON
Well, for practical purposes — but theoretically, that is only a partial explanation. An adequate explanation must ultimately be a total explanation, to which nothing further can be added.

        BERTRAND RUSSELL
Then I can only say that you’re looking for something which can’t be got, and which one ought not to expect to get.

    FATHER COPLESTON
To say that one has not found it is one thing; to say that one should not look for it seems to me rather dogmatic.

        BERTRAND RUSSELL
Well, I don’t know. I mean, the explanation of one thing is another thing which makes the other thing dependent on yet another, and you have to grasp this sorry scheme of things entire to do what you want, and that we can’t do.

        FATHER COPLESTON
But are you going to say that we can’t, or we shouldn’t even raise the question of the existence of the whole of this sorry scheme of things — of the whole universe?

        BERTRAND RUSSELL
Yes, I don’t think there’s any meaning in it at all. I think the word “universe” is a handy word in some connections, but I don’t think it stands for anything that has a meaning.

      FATHER COPLESTON
If the word is meaningless, it can’t be so very handy. In any case, I don’t say that the universe is something different from the objects which compose it (I indicated that in my brief summary of the proof), what I’m doing is to look for the reason, in this case the cause of the objects — the real or imagined totality of which constitute what we call the universe. You say, I think that the universe — or my existence if you prefer, or any other existence — is unintelligible?

    BERTRAND RUSSELL
First may I take up the point that if a word is meaningless it can’t be handy. That sounds well but isn’t in fact correct. Take, say, such a word as “the” or “than.” You can’t point to any object that those words mean, but they are very useful words; I should say the same of “universe.” But leaving that point, you ask whether I consider that the universe is unintelligible. I shouldn’t say unintelligible — I think it is without explanation. Intelligible, to my mind, is a different thing. Intelligible has to do with the thing itself intrinsically and not with its relations.

    FATHER COPLESTON
Well, my point is that what we call the world is intrinsically unintelligible, apart from the existence of God. You see, I don’t believe that the infinity of the series of events — I mean a horizontal series, so to speak — if such an infinity could be proved, would be in the slightest degree relevant to the situation. If you add up chocolates you get chocolates after all and not a sheep. If you add up chocolates to infinity, you presumably get an infinite number of chocolates. So if you add up contingent beings to infinity, you still get contingent beings, not a necessary being. An infinite series of contingent beings will be, to my way of thinking, as unable to cause itself as one contingent being. However, you say, I think, that it is illegitimate to raise the question of what will explain the existence of any particular object?

    BERTRAND RUSSELL
It’s quite all right if you mean by explaining it, simply finding a cause for it.

    FATHER COPLESTON
Well, why stop at one particular object? Why shouldn’t one raise the question of the cause of the existence of all particular objects?

    BERTRAND RUSSELL
Because I see no reason to think there is any. The whole concept of cause is one we derive from our observation of particular things; I see no reason whatsoever to suppose that the total has any cause whatsoever.

    FATHER COPLESTON
Well, to say that there isn’t any cause is not the same thing as saying that we shouldn’t look for a cause. The statement that there isn’t any cause should come, if it comes at all, at the end of the inquiry, not the beginning. In any case, if the total has no cause, then to my way of thinking it must be its own cause, which seems to me impossible. Moreover, the statement that the world is simply there if in answer to a question, presupposes that the question has meaning.

    BERTRAND RUSSELL
No, it doesn’t need to be its own cause, what I’m saying is that the concept of cause is not applicable to the total.

    FATHER COPLESTON
Then you would agree with Sartre that the universe is what he calls “gratuitous”?

    BERTRAND RUSSELL
Well, the word “gratuitous” suggests that it might be something else; I should say that the universe is just there, and that’s all.

    FATHER COPLESTON
Well, I can’t see how you can rule out the legitimacy of asking the question how the total, or anything at all comes to be there. Why something rather than nothing, that is the question? The fact that we gain our knowledge of causality empirically, from particular causes, does not rule out the possibility of asking what the cause of the series is. If the word “cause” were meaningless or if it could be shown that Kant’s view of the matter were correct, the question would be illegitimate I agree; but you don’t seem to hold that the word “cause” is meaningless, and I do not suppose you are a Kantian.

    BERTRAND RUSSELL
I can illustrate what seems to me your fallacy. Every man who exists has a mother, and it seems to me your argument is that therefore the human race must have a mother, but obviously the human race hasn’t a mother — that’s a different logical sphere.

    FATHER COPLESTON
Well, I can’t really see any parity. If I were saying “every object has a phenomenal cause, therefore, the whole series has a phenomenal cause,” there would be a parity; but I’m not saying that; I’m saying, every object has a phenomenal cause if you insist on the infinity of the series — but the series of phenomenal causes is an insufficient explanation of the series. Therefore, the series has not a phenomenal cause but a transcendent cause.

    BERTRAND RUSSELL
That’s always assuming that not only every particular thing in the world, but the world as a whole must have a cause. For that assumption I see no ground whatever. If you’ll give me a ground I’ll listen to it.

    FATHER COPLESTON
Well, the series of events is either caused or it’s not caused. If it is caused, there must obviously be a cause outside the series. If it’s not caused then it’s sufficient to itself, and if it’s sufficient to itself it is what I call necessary. But it can’t be necessary since each member is contingent, and we’ve agreed that the total has no reality apart from its members, therefore, it can’t be necessary. Therefore, it can’t be — uncaused — therefore it must have a cause. And I should like to observe in passing that the statement “the world is simply there and is inexplicable” can’t be got out of logical analysis.

    BERTRAND RUSSELL
I don’t want to seem arrogant, but it does seem to me that I can conceive things that you say the human mind can’t conceive. As for things not having a cause, the physicists assure us that individual quantum transitions in atoms have no cause.

    FATHER COPLESTON
Well, I wonder now whether that isn’t simply a temporary inference.

    BERTRAND RUSSELL
It may be, but it does show that physicists’ minds can conceive it.

    FATHER COPLESTON
Yes, I agree, some scientists — physicists — are willing to allow for indetermination within a restricted field. But very many scientists are not so willing. I think that Professor Dingle, of London University, maintains that the Heisenberg uncertainty principle tells us something about the success (or the lack of it) of the present atomic theory in correlating observations, but not about nature in itself, and many physicists would accept this view. In any case, I don’t see how physicists can fail to accept the theory in practice, even if they don’t do so in theory. I cannot see how science could be conducted on any other assumption than that of order and intelligibility in nature. The physicist presupposes, at least tacitly, that there is some sense in investigating nature and looking for the causes of events, just as the detective presupposes that there is some sense in looking for the cause of a murder. The metaphysician assumes that there is sense in looking for the reason or cause of phenomena, and, not being a Kantian, I consider that the metaphysician is as justified in his assumption as the physicist. When Sartre, for example, says that the world is gratuitous, I think that he has not sufficiently considered what is implied by “gratuitous.”

    BERTRAND RUSSELL
I think — there seems to me a certain unwarrantable extension here; a physicist looks for causes; that does not necessarily imply that there are causes everywhere. A man may look for gold without assuming that there is gold everywhere; if he finds gold, well and good, if he doesn’t he’s had bad luck. The same is true when the physicists look for causes. As for Sartre, I don’t profess to know what he means, and I shouldn’t like to be thought to interpret him, but for my part, I do think the notion of the world having an explanation is a mistake. I don’t see why one should expect it to have, and I think you say about what the scientist assumes is an over-statement.

    FATHER COPLESTON
Well, it seems to me that the scientist does make some such assumption. When he experiments to find out some particular truth, behind that experiment lies the assumption that the universe is not simply discontinuous. There is the possibility of finding out a truth by experiment. The experiment may be a bad one, it may lead to no result, or not to the result that he wants, but that at any rate there is the possibility, through experiment, of finding out the truth that he assumes. And that seems to me to assume an ordered and intelligible universe.

    BERTRAND RUSSELL
I think you’re generalizing more than is necessary. Undoubtedly the scientist assumes that this sort of thing is likely to be found and will often be found. He does not assume that it will be found, and that’s a very important matter in modem physics.

    FATHER COPLESTON
Well, I think he does assume or is bound to assume it tacitly in practice. It may be that, to quote Professor Haldane, “when I Iight the gas under the kettle, some of the water molecules will fly off as vapor, and there is no way of finding out which will do so,” but it doesn’t follow necessarily that the idea of chance must be introduced except in relation to our knowledge.

    BERTRAND RUSSELL
No it doesn’t — at least if I may believe what he says. He’s finding out quite a lot of things — the scientist is finding out quite a lot of things that are happening in the world, which are, at first, beginnings of causal chains — first causes which haven’t in themselves got causes. He does not assume that everything has a cause.

    FATHER COPLESTON
Surely that’s a first cause within a certain selected field. It’s a relatively first cause.

    BERTRAND RUSSELL
I don’t think he’d say so. If there’s a world in which most events, but not all, have causes, he will then be able to depict the probabilities and uncertainties by assuming that this particular event you’re interested in probably has a cause. And since in any case you won’t get more than probability that’s good enough.

    FATHER COPLESTON
It may be that the scientist doesn’t hope to obtain more than probability, but in raising the question he assumes that the question of explanation has a meaning. But your general point then, Lord Russell, is that it’s illegitimate even to ask the question of the cause of the world?

    BERTRAND RUSSELL
Yes, that’s my position.

    FATHER COPLESTON
If it’s a question that for you has no meaning, it’s of course very difficult to discuss it, isn’t it?

    BERTRAND RUSSELL
Yes, it is very difficult. What do you say — shall we pass on to some other issue?

By Everette Hatcher III | Posted in Atheists Confronted, Current Events | Comments (0)

“Tennis Tuesday” every week here on www.thedailyhatch.org

June 16, 2012 – 7:38 am

Every Tuesday you can find a great post like this one and below you can find some links to past posts.

From Wikipedia:

McEnroe won a total of 148 ATP titles (a record for a male professional) during his career — 77 in singles, 71 in men’s doubles, and 1 in mixed doubles (not counted as ATP title).He won seven Grand Slam singles titles. He also won a record eight year end championship titles overall, the Masters championships three times, and the WCT Finals,a record five times.His career singles match record was 875–198 (81.55%_. He posted the best single season match record (for a male player) in the Open Era with win-loss record: 82–3 (96.5%) set in 1984 and has the best Carpet Court career match winning percentage: 84.18% (411–346) of any player.

According to the ATP website, McEnroe had the edge in career matches on Jimmy Connors (20–14), Stefan Edberg (7–6), Mats Wilander (7–6), Michael Chang (4–1), Ilie Năstase (4–2), and Pat Cash (3–1). McEnroe was even with Björn Borg (7–7), Andre Agassi (2–2), and Michael Stich (1–1). He trailed against Pete Sampras (0–3), Goran Ivanišević (2–4), Boris Becker (2–8), Guillermo Vilas (5–6), Jim Courier (1–2), and Ivan Lendl (15–21). McEnroe won 12 of the last 14 matches with Connors, beginning with the 1983 Cincinnati tournament. Edberg won the last 5 matches with McEnroe, beginning with the 1989 tournament in Tokyo. McEnroe won 4 of the last 5 matches with Vilas, beginning with the 1981 tournament in Boca Raton, Florida. And Lendl won 11 of the last 12 matches with McEnroe, beginning with the 1985 US Open.

McEnroe, however, played in numerous events, including invitational tournaments, that are not covered by the ATP website. McEnroe won eight of those events and had wins and losses against the players listed in the preceding paragraph that are not reflected on the ATP website.

Grand Slam finals (11)

[edit] Singles: (7–4)

Wins (7)
Year Championship Surface Opponent in final Score in final
1979 US Open Hard United States Vitas Gerulaitis 7–5, 6–3, 6–3
1980 US Open (2) Hard Sweden Björn Borg 7–6(7–4), 6–1, 6–7(5–7), 5–7, 6–4
1981 Wimbledon Grass Sweden Björn Borg 4–6, 7–6(7–1), 7–6(7–4), 6–4
1981 US Open (3) Hard Sweden Björn Borg 4–6, 6–2, 6–4, 6–3
1983 Wimbledon (2) Grass New Zealand Chris Lewis 6–2, 6–2, 6–2
1984 Wimbledon (3) Grass United States Jimmy Connors 6–1, 6–1, 6–2
1984 US Open (4) Hard Czechoslovakia Ivan Lendl 6–3, 6–4, 6–1
Runner-up (4)
Year Championship Surface Opponent in final Score in final
1980 Wimbledon Grass Sweden Björn Borg 6–1, 5–7, 3–6, 7–6(18–16), 6–8
1982 Wimbledon (2) Grass United States Jimmy Connors 6–3, 3–6, 7–6(7–2), 6–7(5–7), 4–6
1984 French Open Clay Czechoslovakia Ivan Lendl 6–3, 6–2, 4–6, 5–7, 5–7
1985 US Open Hard Czechoslovakia Ivan Lendl 6–7(1–7), 3–6, 4–6

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By Everette Hatcher III | Posted in Current Events | Comments (0)

Arkansas and Ole Miss football rivalry Part 3

June 15, 2012 – 10:48 am

Uploaded by on Oct 22, 2011

Highlights of the #9 Razorbacks 29-24 victory over the Mississippi Rebels. The Black Bears would have a 17-0 2nd quarter lead, but the Hogs would score 29 straight points and would pick off a late Mississippi rally too hand them their 10th straight SEC loss. The win was the second straight over Houston Dale Nutt and his Rebels. Dennis Johnson would rush for a career high 160 yards on only 15 carries. Arkansas now leads the all-time series 32-25-1.

__________

Arkansas and Ole Miss football rivalry Part 3

Wikipedia talks about the Arkansas and Ole Miss football rivalry:

[edit] Notable games

[edit] 1908 – First Meeting

Arkansas 33 – Ole Miss 0

The very first meeting between the two teams was a 1908 contest in which Arkansas won by a score of 33–0. The teams were first scheduled to meet each other in 1906, but due to a cancellation, the 1908 contest was the first meeting.

[edit] 1914 – Contentious result

Arkansas lists the 1914 contest as a forfeit by Ole Miss because Ole Miss used an ineligible player. Ole Miss denies the allegation of using an ineligible player and therefore lists the contest by the recorded on the field winning score of 13–7 in favor of Ole Miss.[8] [9] [10] Therefore, the two school’s official records for the overall series shows a one game difference. As of the 2010 Arkansas win, Ole Miss lists the series as 30–26–1 in favor of Arkansas while Arkansas lists the series as 31–25–1 in Arkansas’ favor.

[edit] 1954 – Powder River Pass

Arkansas 6 – Ole Miss 0

Arkansas and Ole Miss met in War Memorial Stadium on October 23, 1954. The game was scoreless until the Razorbacks called a trick play: a 66-yard halfback pass from halfback Buddy Bob Benson to Preston Carpenter for the only points of the game. Arkansas head coach Bowden Wyatt named the play after the Powder River, a river in his native Wyoming. The river is a mile wide but deceptively only a foot deep. With the 6–0 win, Arkansas would go on to fall in the 1955 Cotton Bowl Classic against Bobby Dodd‘s Georgia Tech, and the Rebels would continue to the 1955 Sugar Bowl, losing to Navy.

[edit] 1959

Ole Miss 28 – Arkansas 0

The 1959 contest was won by Ole Miss 28–0 in Memphis, Tennessee on their way to a final record of 10–1 for the 1959 season and one of their three claimed national championships.

[edit] 1960

Ole Miss 10 – Arkansas 7

The 1960 contest between the teams was won by Ole Miss 10–7 at War Memorial Stadium in Little Rock, Arkansas, on their way to a final record of 10–0–1 for the 1960 season and the second of their three claimed national championships. Sometimes called the Tommy Bell game by Arkansas fans, he called a timeout in an attempt to quiet Razorback fans.[11] Rebel Allen Green did not hear the whistle and kicked the ball through the uprights. After the timeout, fans swear Bell signaled that the kick was good as soon as Green connected with the ball. Fans also swear that the kick was no good. Fighting broke out all around the stadium and because of this, the annual series between the two schools was played the next year in Jackson and then was canceled until the two teams renewed the series in 1981.

[edit] 1963 Sugar Bowl with National Championship implications

  1 2 3 4 Total
Razorbacks 0 3 10 0 13
Rebels 3 7 7 0 17

Ole Miss 17 – Arkansas 13

The January 1, 1963 Sugar Bowl in New Orleans was played between the two teams as a end to the 1962 regular season. It was both the Razorbacks’ and Rebels’ fourth bowl in four seasons, and was the second straight Sugar Bowl for Arkansas.

After each team kicked field goals, Ole Miss scored the first touchdown, a 33 yard strike from Glynn Griffing to Louis Guy gave the Rebels a 10–3 lead.[12] The Hogs replied with a five yard touchdown toss from Billy Moore to knot the game at 10. Ole Miss QB Griffing then scored on a one-yard touchdown scamper. The Razorbacks would tack on a field goal, but neither team could dent the scoreboard in the fourth quarter. Ole Miss won the game by a final score of 17–13 to finish the season 10–0 and win a share of the 1962 national championship in college football. This was their third of three national championships Ole Miss claims.

[show]Scoring summary
Quarter Time Drive Team Scoring information Score
Plays Yards TOP ARK UM
2     80   UM 30-yard field goal by Irwin 0 3
2     82   ARK 30-yard field goal by Tom McKnelly 3 3
2     67   UM Louis Guy 33-yard touchdown reception from Glynn Griffing, Irwin kick good 3 10
3     15   ARK Jesse Branch 5-yard touchdown reception from Billy Moore, Tom McKnelly kick good 10 10
3     80   UM Glynn Griffing 1-yard touchdown run, Irwin kick good 10 17
3     59   ARK 22-yard field goal by Tom McKnelly 13 17
“TOP” = time of possession. For other American football terms, see Glossary of American football. 13 17

[edit] 2001 – Record 7-Overtime Game

  1 2 3 4 OT 2OT 3OT 4OT 5OT 6OT 7OT Total
Razorbacks 0 7 3 7 7 0 6 6 6 8 8 58
Rebels 7 0 3 7 7 0 6 6 6 8 6 56

Arkansas 58 – Ole Miss 56 (7OT)

On November 3, 2001, Arkansas and Ole Miss played in an NCAA record 7-overtime game in Oxford, MS. The marathon game featured 114 points, 988 offensive yards, four 100-yard rushers, and seven overtimes, with Arkansas prevailing 58–56.[13][14] The game started slowly, however, with a 7–7 tie going into halftime. Arkansas completed a field goal attempt in the third quarter, giving the Hogs a 10–7 edge.[15] A tying 32-yard field goal attempt was then set up by Eli Manning.[15] Razorback fullback Mark Pierce ran in from one yard away to take a 17–10 Arkansas lead in the fourth quarter, but Eli Manning connected with Jamie Armstead to send the game into overtime.[13]

Razorback RB Cedric Cobbs scored from 16 yards out to start the overtime scoring.[15] Eli Manning responded with an 11 yard touchdown pass, sending the game to a second overtime, in which neither team would score.[13] Matt Jones scrambled all 25 yards for the go-ahead touchdown, but the two point run failed.[15] Ole Miss drove to the one yard line, where Joe Gunn ran in.[13] Given a chance to end the game by completing the two point conversion, Eli Manning threw the ball, but it was incomplete, sending the game to its fourth extra frame.[15] Rebel receiver Bill Flowers hauled in a 21 yard pass from Manning to take the lead, 30–24.[13] After the Rebels failed the two point pass, Jones threw a 24-yard TD pass to George Wilson.[15] The Hogs would fail the two point run, extending the game to a fifth overtime.[13] Jones again scored for the Razorbacks, an 8-yard rush, but failed the two point conversion.[15] Manning hit his tight end Doug Zeigler from twelve yards out, and failed the two point pass.[13] In the sixth overtime, Zeigler again caught a Manning aerial, and Ole Miss connected on the two point conversion with a Charles Stackhouse rush, taking a 50–42 lead.[15] Razorback Pierce ran in from two yards out, and Arkansas completed the tying two point conversion on a Jones pass.[13] The game would go to a seventh overtime.[15]

Mark Pierce again ran in for a two-yard touchdown (his third two-yard score of the game), and Decori Birmingham would receive the two point pass from Jones, making it a 58–50 Hog lead.[15] Manning would throw his sixth touchdown pass, but the two point pass to Doug Ziegler was stopped by Jermaine Petty, giving Arkansas a 58–56 win over rival Ole Miss.[13]

The two teams combined for 60 first downs, 130 rushing attempts (80 from the Razorbacks), 68 pass attempts, and 198 total offensive plays, while limiting mistakes, including two fumbles, eight penalties, and one sack.[13][15]

The win moved Arkansas to 5–3 on the year and 3–0 in overtime.[13] Arkansas would play another seven-overtime game, in 2003. Arkansas ended up winning with a final score of 58–56. Arkansas finished with 531 yards of offense, 370 rushing and 161 passing, while Ole Miss netted 457 yards of offense, 312 passing and 166 rushing. [16] [17]

By Everette Hatcher III | Posted in Current Events | Comments (0)

Michael Tanner: “Time for Republicans to live up to the hype and get truly serious about cutting spending.”

June 15, 2012 – 7:18 am

Keynesian Economics Is Wrong: Bigger Gov’t Is Not Stimulus

Uploaded by on Dec 15, 2008

Based on a theory known as Keynesianism, politicians are resuscitating the notion that more government spending can stimulate an economy. This mini-documentary produced by the Center for Freedom and Prosperity Foundation examines both theory and evidence and finds that allowing politicians to spend more money is not a recipe for better economic performance.

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I have a lot of respect for Tea Party heroes like Tim Huelskamp , Idaho First District Congressman Raúl R. Labrador, and Justin Amash who are willing to vote against proposals that increase our spending,  and they want to pass the Balanced Budget Amendment.    

It is a fact that we must balance the budget soon. I do not believe that we can wait to balance the budget at some distant time in the future. The financial markets will not allow us a long time to get our house in order. Look at how things have been going the last four years and no matter how anyone tries to spin it, we are going down the financial drain fast and headed to Greece!!!

Baby Budget Hawks of the GOP

by Michael D. Tanner

Michael Tanner is a senior fellow at the Cato Institute and author of Leviathan on the Right: How Big-Government Conservatism Brought Down the Republican Revolution.

Added to cato.org on May 23, 2012

This article appeared in National Review (Online) on May 23, 2012

The conventional wisdom, pushed for very different reasons by both Republicans and Democrats, is that Republicans in Congress, controlled by radical tea-partiers, have been slashing government spending. Thus it becomes a little hard to understand how, in the few short months since last year’s debt-ceiling deal, the federal debt has increased by more than $1.5 trillion, roughly $13,000 per household. If Republicans are such great budget cutters, how come we continue to spend more, run more deficits, and accumulate more debt?

The latest evidence suggests that it is because, contrary to conventional wisdom, Republicans still aren’t such radical budget hawks after all.

For example, the latest Club for Growth scorecard suggests that, on the whole, Republicans in this congress have actually been less fiscally responsible than those in past congresses. For 2011, the average Republican received a weighted score of 69.5 out of 100. That’s far short of the 86.3 average score in 2010, and it hardly suggests a tea-party-led wave of austerity.

Forty Republicans received scores of 90 or higher, and nine — Representatives Amash (Mich.), Chaffetz (Utah), Flake (Ariz.), Franks (Ariz.), Graves (Ga.), Huelskamp (Kan.), Jordan (Ohio), Labrador (Idaho), and Lamborn (Colo.) — received perfect scores of 100 percent. However, 25 Republicans had scores below 50. In fact six Republicans – Ros-Lehtinen (Fla.), Diaz-Balart (Fla.), McKinley (W.Va.), Smith (N.J.), Young (Alaska), and LoBiando (N.J.) — had scores worse than those of some Democrats, such as Dan Boren (Okla.). Interestingly, for all the attention paid to freshmen representatives who are supposedly in hock to the Tea Party, only three freshmen — Amash, Huelskamp, and Labrador — received perfect scores, while three other freshmen — Representatives Dold (Ill.), Meehan (Pa.), and McKinley — were among the worst-performing Republicans. Compare this with 2010, when 28 Republicans received a perfect score from the Club for Growth and only two had scores below 50.

Republicans still seem unwilling to make the tough choices when it comes to spending cuts.

Of course one could be argue that scorecards that focus on specific votes are not a particularly good measure of a lawmaker’s overall record. Perhaps the votes were tougher this year, or the Club for Growth stopped scoring on a curve. Let’s take a look, then, at a slightly different measure of fiscal responsibility, the National Taxpayer Union’s latest measure of proposed spending increases and cuts by members of Congress. By this measure, there has also been an improvement by Republicans in this congress, but not an overwhelming one.

On an annualized basis, Republicans in the House proposed spending increases of $5.3 billion and cuts of $135 billion. Thus, if every one of their proposals had passed, total federal spending would have been reduced by $130.2 billion, which is 3.6 percent of this year’s projected spending. That would still have left us with a budget deficit this year of $1.17 trillion.

That’s an improvement over last year, when Republicans proposed a net spending reduction of only $45 billion. So it’s a baby step in the right direction — but far from what we need to keep us from falling off the debt-and-deficit cliff.

Moreover, the actual Republican record is not quite as good as even this baby step looks, because nearly all Republicans backed the repeal of Obamacare, which accounts for $40.3 billion of the annualized savings. Supporting repeal was easy, and it had no actual chance of passing. If we take that away, then Republicans called for only $95.3 billion in other cuts, which is roughly 2.6 percent of federal spending. Overall, Republicans still seem unwilling to make the tough choices when it comes to spending cuts.

Those Republicans proposing the biggest net reductions in spending are Representatives Jason Chaffetz (Utah), Trent Franks (Ariz.), and Jeff Duncan (S.C.). Among the freshmen class in the House, Representatives Duncan, Huelskamp, Labrador, and Guinta proposed the largest net reductions, with the first three also receiving near-perfect Club for Growth scores.

On the other side, ten House Republicans actually proposed net spending increases, among them Representatives Chris Smith (N.J.), Chris Gibson (N.Y.) and Patrick Meehan (Pa.). Notably, Representatives Gibson and Meehan were also among those with the worst voting records, according to the Club for Growth.

Let’s look at one more measure of Republican seriousness when it comes to debt and deficit reduction: the most recent budget votes. Nearly all House Republicans, of course, voted in favor of the Ryan budget. While certainly not perfect — it would take more than 20 years to achieve balance — the Ryan budget nonetheless laid down an important marker on entitlement reform and spending restraint. Among the ten House Republicans who voted against the Ryan budget were both those who thought it spent too much money (Representatives Amash and Huelskamp) and those who thought it didn’t spend enough (Representatives Gibson and McKinley, of course).

In the Senate, Republicans were less likely to support the Ryan budget, in part because Senate rules allowed them more alternatives. Still, the results from a fiscal-responsibility perspective were mixed. Only 16 Republicans supported the most fiscally conservative alternative, proposed by Senator Rand Paul of Kentucky. They picked up one more vote for a proposed budget by Senator Mike Lee of Utah. A third proposal by Pennsylvania’s Senator Pat Toomey garnered 32 votes, and the original Ryan budget received 41. Four Republican senators voted against all four alternatives: Brown (Mass.), Collins (Maine), Heller (Nev.), and Snowe (Maine).

Recent weeks have also seen Republicans in the House vote to reauthorize the Export-Import Bank, an example of corporate welfare if there ever was one, and abandon the sequester for cuts in military spending. Senate Republicans also agreed on a highway bill that hikes the deficit in the long run.

None of this suggests that Republicans were not generally more fiscally conservative than Democrats. The average Democrat score on the Club for Growth Scorecard was only 10.95 out of 100. All but three Democrats in the House scored below every Republican, and six Democrats received a score of 0. The average Democrat proposed net spending increases of $496 billion — almost half a trillion dollars in new net spending. Not a single Democrat voted for the Ryan budget, or for any of the lower-spending alternatives.

But better is not good enough.

Unless Washington gets spending under control, we are headed toward a debt crisis of Greek proportions, and time is running out. It’s time for Republicans to live up to the hype and get truly serious about cutting spending.

By Everette Hatcher III | Posted in Cato Institute, spending out of control | Comments (0)