The scientific method is the method we have that most effectively increases our knowledge and predictive capability regarding the universe in which we live. Perhaps this is all an illusion of some sort; our physical bodies are lies fed to our consciousness by powers we can neither discover nor comprehend. Even if this is the case, the overwhelming majority of human consciousnesses experience a seemingly consistent reality, and those that don't often deviate in predicatble ways. As long as we exist in a mostly consistent context, the scientific method still holds as the best method we have for understanding that context, as it is the only one that provides increased, verifiable (in the over-arching context consciousnesses exist in) knowledge about anything and everything within the scope of that context (and perhaps even the context itself).
Perfect answer. That about kills skepticism (unless you just want to be stupidly skeptical, and cling to the 'well, there's a 1% chance that it's all wrong...' sort of thinking... but that gets us nowhere.)
However, what must be asked then is: 'why can't religious experience also be given the same treatment?' This is Alston's argument. See, if that method is simply the best and most consistent way of gaining empirical knowledge, even if it is self affirming, could not religious experience be considered as the best and most practical way of gaining knowledge about God? If you seek to disprove it, you cannot, not without throwing the same questions on sensory perception and the scientific method. See, both have their own self-affirmation. True, they are not the same (ie. consistancy for sense, which is not there for religious experiences), but this is not a problem. As Alston would say, consistency is not a measure of reliability in all circumstances. In something like mathematics, yes, it implies reliability; but in something that is by nature in flux, consistancy would denote unreliability. Therefore, with the base practices being by nature self-affirming, and since we cannot apply what affirms one practice (ie. sense, or empiricism) to another (ie. religious experience), one cannot properly critisize religious experience. It's a long article, but make an interesting point.
An interesting thought, one I came across the other day.
Actually, I have learned a whole heck of interesting things lately in my philosophy class. Just the other day we did Pascal's wager. That's a pretty deadly argument about why it's better ot be religious than not. Even my agnostic prof said it proves it to him. The only way around it is that it can't make you believe, all it does is tell you you should. Though there's even an answer for that: let yourself be given the chance. An interesting argument. Then we've had all the proofs for and against God. Ontological, Teleological, Cosmological... or, heh, the arguements against like the problem of evil (nasty one there... very tough to explain away!) Ontological is seen to be the best of the bunch, I think. Gets as close to proving God as anything can. Anyway, pretty neat stuff.
Anyway, as it regards this whole thing... please, let's be careful about being zealots, on either side. Remember that even if these kids are being taught to think in a certain framework, so too do we get taught to see all things in a certain, scientific framework. It works both ways. We've gotta be careful. Of course, I'm no young earth proponent myself, but you've gotta be wary of just spouting scientific rhetoric as well. Always question and be wary. Even science is often wrong. We're running into the trouble of taking anything that has the label of 'science' as being a true belief. This is not necessarially the case, but in doing so we are making it into almost a 'work of god' sort of thing, something beyond reproach. It isn't. Not even evolution is. Oh, it may well be right. But don't be too dogmatic, else you'll just be a plain old zealot.
I will speak only for myself here. The mountains of evidence for evolution are not why I'm an atheist, nor do they prove to me the non-existence of God. I'm an atheist because at present, there is not evidence for any sort of god, nor is there any evidence that such a being is neccisary to the existence of the universe. With no evidence and evidently no need, I reject the notion of a god as unneccisary and likely false. It is possible that I am incorrect, and that new evidence will force me to re-evaluate the issue. It hasn't come up yet.
RD, here I'm disagreement. You mean there is no empirical evidence. Maybe, but there are many logical arguments that might constitute a priori evidence. Of course, in the end, God is unproveable by any evidence (such is my belief), and you are right: such a being is not actually necessary given the evidence we have (or I do not think so.) I was actually arguing that point with a philosophy prof today - the complexity of the world cannot be taken as a probabalistic argument in favour of a creator. However, that does not mean that there can't be a God. It's an either or. To stand with God or not is a sort of 50/50. Evidence to this effect is irrelivant (to preempt any saying 'no, it's more likely there isn't', because evidence relies on aposteriori arguments which really don't suffice for God.) I would beg you to cease referring to it as needing new 'evidence' as though it can be empirically found. It can't, and you'll be waiting a long time for it if you're looking for it there. And anyway, all that evidence and science is giving us is a set of causality, answering 'how' and not really 'why' (need there be a why, though?) - I'm not certain that it has removed the need for God, seeing as we still have the question of 'why did the universe begin?' It hasn't answered that. It's given us a 'how'. But what about that 'why'? That's something science can't in principle answer. As such, you might ask 'has the need for God really been removed?' Maybe. Maybe not. Nonetheless, I'll grant you that it is definitely a valid stance to hold, seeing as we cannot really know one way or another... I don't think.
But this is something I'll have to ask. What about the Ontological argument? The whole idea of 'God is such that nothing greater can be conceived'; since truth is greater than conception, God must exist if He can be conceived. That's pretty compelling. And doesn't Pascal's wager give you sufficent practical cause to judge belief useful, or do you defer to not being able to believe, despite its use? I grant you no empirical evidence can be used to speak of God (how could it? I always laugh when people think we're going to turn over a stone and find some proof of God. If all of creation is the mark of God, how in the bloody world could we somehow seperate a part of it to see it as 'proof'? Either we see it all as His, or we don't. It's impossible to make that judgement objectively. As such, it's impossible to gather together any proof. That is, of course, assuming the God of the philosophers, the omni-God.)
As I see it, belief in God is a faith claim. It is no more or less rational than non belief. If you believe, the logic supports you (because there are good arguments for, and you can place God at the top); if you don't, well, God isn't necessary in all those arguments. Say, cosmological. One might say 'God exists, and so is the unmoved mover, or perhaps uncaused first cause.' But you could turn around and say 'no God exists, and it's all just there as it is, with the totality being cause,' or something like that. Now before people jump on me for saying these things, the rationality of the conception of the omni-God is not something that's just some wacky religious babble. There are many eminent philosophers that have held this, and made logical proofs to that effect, such as Descarte, Kant, and so on. If it is unproveable, it is at the very least logically possible. Mark, this is a philosophical stance, not a purely religious one. And, actually, I'm condensing this from what I've learned about such philosophers, and not something I've learned religiously. So if you take issue with me, do so as a philosopher, not as someone religious, I suppose.
By the way, what IS your philosophical stance? Which philosopher do you most have a liking for?