Why do you assume that an objective assessment must necessarily "be one that [it] is impossible to be wrong" about? 'Objective' doesn't imply infallible and an objective assessment doesn't guarantee absolutely certain results.
An objective assessment is one that matches objective reality, so if an assessment is wrong about anything, then it does not match objective reality and can't be an objective assessment. Someone can make an assessment that happens to match objective reality, so I take back that we can't make objective assessments, but rather the point I was trying to make was that we can't make assessments that we can establish as being objective because doing that would require establishing that it can't be wrong.
Which is what I've been saying.
That is what I have been asking for and what you have been dodging by saying that it is a what, not a who.
But it's not who, but what. You already agreed that not all interpretations are equal in merit and I presume you also agree, by implication, that not all assessments are equally objective. What follows is that some assessments are more objective and closer to the truth than others.
Evidence does not interpret itself, so it can't be a what, but rather evidence must be interpreted by someone. I am in agreement that some assessments are closer to objective reality than others, but determining which ones are closest is based on my subjective opinion and which most closely correspond to my own assessment.
You are conflating how confident a person feels about their belief with how confident they should feel. Put differently, you are saying that because they feel confident their confidence must necessarily be justified, and moreover, the precise extent of their confidence must also be justified. But this leads to a rather bizarre situation whereby everyone is justified in believing what they do, regardless of how well supported their beliefs really are or how they reasoned to them. Merely having confidence in a claim becomes the justification for accepting that claim. The strength of the belief is confused for the strength of its justification.
Indeed, everyone is justified in believing the way they do by the reasons they have for believing the way they do, which is pretty straightforward rather than bizarre. If one person thinks one of your beliefs is strongly supported by the evidence and that you used good reasoning to arrive at it, while a second person thinks just the opposite, what of it? Their evaluations of the evidence is not relevant to whether your belief is justified. The strength of your belief is based on the strength of its justification, so if a person thought they had a stronger justification, then they would be more confident in their belief, and vice versa.
To put another way, do you have any beliefs that you don't think you are justified in being at the confidence level that you are at? If after a close investigation of the same evidence, someone maintains that one of your beliefs is unjustified and you remain unconvinced, how do we determine whether or not your belief belief is justified? You can't say it's the evidence because you're both using the same evidence to support opposite positions. A third person who tried to arbitrate would determine whether you are justified based on their own interpretation of the same evidence, so that gets us nowhere.
What would indicate hyperbole as opposed to sincerity? This forum is replete with comments to that effect, and none of them appear exaggerated to me. Granted, they may be an attempt by the believer to vanquish doubt, but nothing suggests that they are being insincere in asserting that they could not be wrong. Given the opportunity for clarification, they don't say that they are speaking hyperbolically.
I think it has to do more with not considering remote possibilities than with insincerity. We very often use inclusive or exclusive statements that nevertheless have exceptions. Most people don't consider the remote possibility of being in a matrix when making these statements, but that doesn't call their sincerity into question.
If you read Craig closely, he denies the possibility of there being a better explanation for his personal religious experience. In fact, his personal religious experience is what he would invoke to dismiss any and all alternative explanations that could be given. This is an example of exactly the sort of faith I was talking about earlier.
Can you quote where he has denied that?
So you agree that some assessments get closer to the truth than others, in which case a display of mere confidence isn't enough to form a rational justification for belief. Strong belief is not equivalent to strong justification.
Confidence doesn't come from nowhere, so the confidence level is based on the level of justification for a belief, not something that ever serves as a justification for a belief.
I'm talking about trusting in its claims.
The Bible makes many claims, many of which can be independently verified, which can give us confidence about the claims that we can not independently verify. As someone continues to create a record of having a trustworthy past, our confidence continues to grow that they will continue to be trustworthy about something in the future.