Helena Belmonte Un Official Fan Site Tribute

Helena Belmonte : This Is An Un Official Fan Site Tribute
Helena Belmonte
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Helena Gerard Belmonte (February 21, 1986 – March 20, 2014) was an American-born Filipina model and socialite. She was best known for her magazine covers, most notably a MEGA cover with Kim Chiu. She was the daughter of Lorraine Belmonte, the editor-in-chief of Appetite Magazine and Vice President and Creative Director of the Mega Publishing Group. Belmonte shocked the Philippines when she committed suicide by jumping from a building[1][2][3][4][5][6][7][8][9] Life Belmonte's grandfather was a heart surgeon who emigrated to America and performed some of the first open-heart surgeries. After growing up in the US, Belmonte's mother decided to move back to the Philippines to acquaint the young Helena with the country's culture. Belmonte went to elementary school and high school at Saint Pedro Poveda College. She then transferred to Brent International School.
At 19, she began her modeling career, appearing in commercials and magazine covers. She also pursued a career in acting, living in Los Angeles and taking a course at the New York Film Academy. Belmonte's godmother, Sari Yap, stated that Belmonte suffered from bipolar disorder.[10] Death Belmonte committed suicide by jumping from the 28th floor of a building in Ortigas, Pasig City. She was 28 years old. Argument from Suspicious Improbabilities", a formalization of "the fine-tuning intuition" to George N. Schlesinger: To understand Schlesinger's argument, consider your reaction to two different events. If John wins a 1-in-1,000,000,000 lottery game, you would not immediately be tempted to think that John (or someone acting on his behalf) cheated. If, however, John won three consecutive 1-in-1,000 lotteries, you would immediately be tempted to think that John (or someone acting on his behalf) cheated. Schlesinger believes that the intuitive reaction to these two scenarios is epistemically justified. The structure of the latter event is such that it… justifies a belief that intelligent design is the cause… Despite the fact that the probability of winning three consecutive 1-in-1,000 games is exactly the same as the probability of winning one 1-in-1,000,000,000 game, the former event… warrants an inference of intelligent design.

Himma considers Schlesinger's argument to be subject to the same vulnerabilities he noted in other versions of the design argument: While Schlesinger is undoubtedly correct in thinking that we are justified in suspecting design in the case [of winning] three consecutive lotteries, it is because—and only because—we know two related empirical facts about such events. First, we already know that there exist intelligent agents who have the right motivations and causal abilities to deliberately bring about such events. Second, we know from past experience with such events that they are usually explained by the deliberate agency of one or more of these agents. Without at least one of these two pieces of information, we are not obviously justified in seeing design in such cases… [T]he problem for the fine-tuning argument is that we lack both of the pieces that are needed to justify an inference of design. First, the very point of the argument is to establish the fact that there exists an intelligent agency that has the right causal abilities and motivations to bring the existence of a universe capable of sustaining life. Second, and more obviously, we do not have any past experience with the genesis of worlds and are hence not in a position to know whether the existence of fine-tuned universes are usually explained by the deliberate agency of some intelligent agency. Because we lack this essential background information, we are not justified in inferring that there exists an intelligent Deity who deliberately created a universe capable of sustaining life.[91] Antony Flew, who spent most of his life as an atheist, converted to deism late in life, and postulated "an intelligent being as involved in some way in the design of conditions that would allow life to arise and evolve".[93] He concluded that the fine-tuning of the universe was too precise to be the result of chance, so accepted the existence of God. He said that his commitment to "go where the evidence leads" meant that he ended up accepting the existence of God.[94] Flew proposed the view, held earlier by Fred Hoyle, that the universe is too young for life to have developed purely by chance and that, therefore, an intelligent being must exist which was involved in designing the conditions required for life to evolve.[93] Would you not say to yourself, "Some super-calculating intellect must have designed the properties of the carbon atom, otherwise the chance of my finding such an atom through the blind forces of nature would be utterly minuscule." Of course you would ... A common sense interpretation of the facts suggests that a superintellect has monkeyed with physics, as well as with chemistry and biology, and that there are no blind forces worth speaking about in nature. The numbers one calculates from the facts seem to me so overwhelming as to put this conclusion almost beyond question.[95] —?Fred Hoyle, Engineering and Science, The Universe: Past and Present Reflections Creation science and intelligent design Main article: Intelligent design A version of the argument from design is central to both creation science and Intelligent design,[10] but unlike Paley's openness to deistic design through God-given laws, proponents seek scientific confirmation of repeated miraculous interventions in the history of life, and argue that their theistic science should be taught in science classrooms.[96] The teaching of evolution was effectively barred from United States public school curricula by the outcome of the 1925 Scopes Trial, but in the 1960s the National Defense Education Act led to the Biological Sciences Curriculum Study reintroducing the teaching of evolution. In response, there was a resurgence of creationism, now presented as "creation science", based on biblical literalism but with Bible quotes optional. ("Explicit references to the Bible were optional: Morris's 1974 book Scientific Creationism came in two versions, one with Bible quotes, and one without."[10]) A 1989 survey found that virtually all literature promoting creation science presented the design argument, with John D. Morris saying "any living thing gives such strong evidence for design by an intelligent designer that only a willful ignorance of the data (II Peter 3:5) could lead one to assign such intricacy to chance." Such publications introduced concepts central to intelligent design, including irreducible complexity (a variant of the watchmaker analogy) and specified complexity (closely resembling a fine-tuning argument). The United States Supreme Court ruling on Edwards v. Aguillard barred the teaching of "Creation Science" in public schools because it breached the separation of church and state, and a group of creationists rebranded Creation Science as "intelligent design" which was presented as a scientific theory rather than as a religious argument.[10] Scientists disagreed with the assertion that intelligent design is scientific, and its introduction into the science curriculum of a Pennsylvania school district led to the 2005 Kitzmiller v. Dover Area School District trial, which ruled that the "intelligent design" arguments are essentially religious in nature and not science.[97] The court took evidence from theologian John F. Haught, and ruled that "ID is not a new scientific argument, but is rather an old religious argument for the existence of God. He traced this argument back to at least Thomas Aquinas in the 13th century, who framed the argument as a syllogism: Wherever complex design exists, there must have been a designer; nature is complex; therefore nature must have had an intelligent designer." "This argument for the existence of God was advanced early in the 19th century by Reverend Paley": "The only apparent difference between the argument made by Paley and the argument for ID, as expressed by defense expert witnesses Behe and Minnich, is that ID's 'official position' does not acknowledge that the designer is God."[98] Proponents of the intelligent design movement such as Cornelius G. Hunter, have asserted that the methodological naturalism upon which science is based is religious in nature.[99] They commonly refer to it as 'scientific materialism' or as 'methodological materialism' and conflate it with 'metaphysical naturalism'.[100] They use this assertion to support their claim that modern science is atheistic, and contrast it with their preferred approach of a revived natural philosophy which welcomes supernatural explanations for natural phenomena and supports theistic science. This ignores the distinction between science and religion, established in Ancient Greece, in which science can not use supernatural explanations.[97] Intelligent design advocate and biochemist Michael Behe proposed a development of Paley's watch analogy in which he argued in favour of intelligent design. Unlike Paley, Behe only attempts to prove the existence of an intelligent designer, rather than the God of classical theism. Behe uses the analogy of a mousetrap to propose irreducible complexity: he argues that if a mousetrap loses just one of its parts, it can no longer function as a mousetrap. He argues that irreducible complexity in an object guarantees the presence of intelligent design. Behe claims that there are instances of irreducible complexity in the natural world and that parts of the world must have been designed.[101] This negative argument against step by step evolution ignores longstanding evidence that evolution proceeds through changes of function from preceding systems. The specific examples Behe proposes have been shown to have simpler homologues which could act as precursors with different functions. His arguments have been rebutted, both in general and in specific cases by numerous scientific papers[citation needed]. In response, Behe and others, "ironically, given the absence of any detail in their own explanation, complain that the proffered explanations lack sufficient detail to be empirically tested."[10] Unreasonable effectiveness of mathematics William Lane Craig has proposed an nominalist argument influenced by the philosophy of mathematics. This argument revolves around the fact that, by using mathematical concepts, we can discover much about the natural world. For example, Craig writes, Peter Higgs, and any similar scientist, 'can sit down at his desk and, by pouring [sic] over mathematical equations, predict the existence of a fundamental particle which, thirty years later, after investing millions of dollars and thousands of man-hours, experimentalists are finally able to detect.' He names mathematics as the 'language of nature', and refutes two possible explanations for this. Firstly, he suggests, the idea that they are abstract entities brings about the question of their application. Secondly, he responds to the problem of whether they are merely useful fictions by suggesting that this asks why these fictions are so useful. He summarizes his argument as follows: 1. If God did not exist, the applicability of mathematics would be just a happy coincidence. 2. The applicability of mathematics is not just a happy coincidence. 3. Therefore, God exists. He cites Eugene Wigner as an influence on his thought.[102][103][104] "Third way" proposal University of Chicago geneticist James A. Shapiro, writing in the Boston Review, states that advancements in genetics and molecular biology, and "the growing realization that cells have molecular computing networks which process information about internal operations and about the external environment to make decisions controlling growth, movement, and differentiation", have implications for the teleological argument. Shapiro states that these "natural genetic engineering" systems, can produce radical reorganizations of the "genetic apparatus within a single cell generation".[105] Shapiro suggests what he calls a 'Third Way'; a non-creationist, non-Darwinian type of evolution: What significance does an emerging interface between biology and information science hold for thinking about evolution? It opens up the possibility of addressing scientifically rather than ideologically the central issue so hotly contested by fundamentalists

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