The main premise is not demonstrably true, either.
That's what I keep saying 'bloviation' for, because that's all that that is.
(Now back to the train of logic that utterly destroys your and PratchettFan's credibility to claim anything whatsoever . . . according to your very own logic.)
You just refuted yourself again! You are
not God. The syllogism in
post #691 is merely the detailed logical proof of the axiomatic annihilations of your song and dance in brief:
Knowledge can be known by finite minds ≠Knowledge can exist independent of and/or without God.
And:
Facts can exist without a finite mind knowing them ≠Facts can exist independent of and/or without God.
It is the atheist who is the bloviating, arrogant, pompous ass, claiming to know something that only an omniscient mind could possibly know or prove. Notwithstanding, what is this thing the atheist claims to know or prove?
Answer: as I have shown (
post #691 and #693)—or was it G.T. who showed? albeit, unwittingly—the absurdity that knowledge can exist
even if all knowledge doesn't exist. Whaaaaa?
(Though last time I checked it hadn't sunk in yet, mostly because
G.T. keeps rattling on about
independently of God as one who doesn't grasp existential contingency. But we must move on. In the meantime
G.T., read:
Answering the Transcendental Argument for the Non-Existence of God Christian Apologetics and Research Ministry I don't have enough time to answer all of the conceivable objections that the terminally obtuse or dishonest might raise. The matter's self-evident. There's only one potentially valid objection in terms of ultimacy!)
In truth, of course, God remains God, the all-knowing Mind or, objectively speaking, the construct of God remains, by definition, the Entity of Perfect Knowledge. Hence, God wouldn't know or prove such an absurdity. The absurdity arises when the atheist imagines himself to be something/someone he's not as he claims to know something he can neither logically nor empirically demonstrate.
The syllogism is
your argument,
G.T., i.e., the ramifications of what you conceded to be true sans the spaghetti monsters obstructing your vision, causing you to imagine that categorically different/unequal things are synonymous/equivalent.
It is the atheist who is forever bloviating subjective mush, blowing off the objectively verifiable facts and, especially, the
limitations of human cognition. It is the atheist who is the "science-hating" religious zealot unwittingly superimposing his purely metaphysical apriority of materialism as if it were scientifically falsifiable on reality and the problem of origin.
G.T., you're not stupid. You're just being stubbornly obtuse or intellectually dishonest, as one who has deceived oneself all one's life with mindless sloganeering. You are now being hammered by something that has been in your mind all along.
Your very own assertions constitute the major premise for an argument that can be formally expressed in the light of what everybody with a sound, developmentally mature mind knows to be intuitively true.
The rationally independent ground that substantiates the major premise of the transcendental argument are the universally absolute exigencies of human cognition that do not permit atheism to be asserted without contradiction; that is, the atheist necessarily presupposes the major premise to be true, in some fashion or another, in any attempt to refute it. You just never saw that coming, and all you're trying to do now is backpedal to the very same academically superficial objection you initially raised that makes no practical difference to what can be objectively verified.
But that's not the only problem for
the only potentially legitimate objection the atheist can possibly assert, albeit, only in terms of ultimacy: his allegation of begging the question
is yet another vicious circle of absurdity followed by absurdity as shall see in a more comprehensive analysis of his counter syllogism which none of the atheists on this thread have ever formally asserted or examined.
So I'll shall have to do it for them tomorrow. . . .