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What would you lose if Christianity were not true?

holo

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I don't get your objection to duty. What do you think defines duty? How do you have a duty without a consequence?
A sense of duty (or obligation if you will) is what makes me trying to find out who dropped a few dollars on the sidewalk. It's not enough money to be a big deal and nobody would blame me for taking them or expect me to return them to the owner. I guess you could say duty is doing what you think is right regardless of whether or not you will be punished or rewarded for it.

According to my world view our faculties point to objective moral reality. That is not what I believe is the case on your world view. On your world view I agree that you have moral faculties, we both agree they point somewhere, we both agree they don't point to anything objective. We have to speak on each persons world view otherwise we equivocate because things don't mean the same for each of us.
OK, I apparently misunderstood your last post then. I thought you agreed with me that moral faculties don't point to something actually real, but if I'm reading you right you're saying that on my worldview, they don't point to something real/objective, while on your worldview they do. Correct?

You can't escape your moral intuitions Holo, but that says nothing about your actions. You can't escape having an intuition, but you can escape acting on those intuitions.
Yes, well to a certain degree I guess. I don't think I could not act on the intuition that my son is the most valuable thing in the world. If he and another kid were screaming in a burning building, I'd most likely rescue my son first. In everyday life it seems to me there's a constant internal battle between conflicting desires, or intuitions.

If you lack free will, you lack rationality.
I'd be happy to discuss free will but preferably in another thread. But yeah, I don't believe free will really exists, it's an illusion. And I don't agree that rationality necessitates free will.

If told you that water is poison and I drank water all day you'd probably doubt the truth of that claim because your actions don't follow your claim. Comparing actions with claims is how we most commonly assess a persons claims, that doesn't change just because you can't fulfil the claims or your own world view.
I was not talking about actions in general, but actions in regards to duties. You have no duty to musical taste. So again, that is equivocation from what I am referring too.
I think everybody except the most deluded narcissists will agree that we don't meet our own moral standards. We can all point to a situation where we didn't act in strict accordance with our moral beliefs.

But like I said, when I mention taste and preference, it's because it demonstrates that value statements are by definition not fact statements. "I believe Dylan is a great poet" and "I think X is wrong" are the same type of statement. That is, I can't see that they point to any objective truth that's provable in any way.

The more children a caring family raises the less support they have for each. You didn't compare the rapist to one family, but a bunch of families. Pick any family, the chances you are related to that family compared to the chances you are related to Genghis Khan are abysmal. Full stop. End of comparison.
Are we in early history? We are not, so why bring it up? Going from penguins to anachronism is no more helpful.
When we look at the parental behaviour of animals it's often quite obvious why they act like they do - it's a response to the environment. Keep your offspring safe and fed or your genes go out of history. I don't see why we should expect completely different rules to apply to humans.

We're not in early history, but we evolved in early history, and that's the kind of environment we're "designed" for.

I believe that species emerged rather than appeared as they are.
How do you think they emerged?

You told me I had a burden of proof about objective reality, to which I replied, so do you. But you didn't actually pick that burden up, you just stated "they probably do...to some degree". When are you going to apply the same epistemic standards to yourself as you do me?
I don't claim I can prove it, I'm pointing out that we basically agree on the most important axioms. But you introduce an additional axiom: God. Or two, if you think moral rules exist objectively.

Ultimately confirming our intuitions requires confirming the faculties they derive from. So confirming here is that our faculties are reliably capable of leading to true belief.

Which is better at displaying mathematical truths. A calculator designed to display mathematical truths, or something that looks just like a calculator but was assembled randomly? Teleology makes true belief more likely than non teleological sources.
Assuming things have a purpose, how do you reliably figure out what that purpose is?

On your world view, morality is whatever our moral faculties point toward. So I don't understand why you say no one can act truly morally. What ever an individual does in accordance with their moral faculties is truly moral on your world view because that is all moral refers to on your world view.
Well compare it to the concept of sin. I don't believe sin actually exist. I don't think there's a God to sin against. So in my view, nobody can truly commit sin. In the same way, you can't act morally in the sense of "confirming to an objective moral rule" because such a rule doesn't exist. However, morality is still a very real force in our minds and in our culture, so it still makes sense to talk about moral vs. immoral.

In your last reply you said - "IF you say God is good AND that he's a mass murderer, then it seems to me you are internally inconsistent, self-refuting." and in this reply you say it's simply "If someone claims". No. ABSOLUTELY NOT. Stop changing your statements. You didn't say someone, you said YOU

You don't get to "take back everything you just said" which confirms everything I have said about you. No, you get to live with your mistakes, not slither out of them through endless "oh but I mean" changes. Stand by your statements, if they are wrong change your beliefs rather than the past because that is dishonest.
I see I'm still unable to convey to you what I mean. I'm sorry. I give up.

According to your statement righteousness is meaningful because it is nearly universally agreed to be wrong. But it's not nearly universally agreed to be wrong, only wrong for your own kind. Righteousness has not objective meaning, because it has several defined meanings that are equally valid.
If anyone disagrees on the meaning of whatever term, we could say it has no objective meaning. But for the most part, people agree on what terms mean (though not necessarily on what they entail).

It matters not what meaning you have inside Holo, there is no light inside you or outside you.
How would you know? You're not inside of me. I see lots of light.

You act as if you have some treasure inside
I do. You know what makes something a treasure? That someone treasures it. I'm a very very fortunate man.

but it's simply trash that you are forced to see as treasure.
If so, even more amazing! Speaking of trash, even a pile of dung is a treasure to the insects that feed and depend on it. It's a matter of perspective.

It is utterly meaningless apart from a lump of tissue in your head that makes you think that way.
Yes, and I'm more than fine with that.

I believe that Good refers to God's nature, and several others do as well.
Yes, but like I said, if God turned out to be a tyrant, you'd probably change your definition of good, right?

Every time you try to object you dig yourself into a hole. You say that consciousness doesn't likely drive our behavior. Well consciousness is where our rational choices and beliefs are
Nah, that's just our intuition of things. You can measure the brain activity in both animals and humans and predict what choice they'll make before they are conscious of it. It seems consciousness doesn't make choices, it becomes aware of them. And most of our actions are more or less unconscious anyway. Like you don't have to consciously steer the spoon toward your mouth. Also, there are so many examples of people being subconsciously primed to choose this or that, by ads and magicians and psychopaths and so forth.

My claim is abductive. I don't need to assume God's existence, I merely need to assume my faculties, which you stated you assume as an axiom. If the premise is true that our faculties are reliable in coming to true belief then God is logically the best explanation for that premise. IE abductive. You need to stop reframing things and actually deal with what I said. If you can't do that properly you should consider that you are mistaken.
I'm not entirely sure I follow you here, so forgive me if I'm replying to an unintentional strawman. I assume that our faculties probably can lead us to some truth. You assume that they do, reliably. IF that is the case, then I would absolutely agree it's extremely remarkable and it would be natural to ask why. But it really doesn't seem to me that our faculties are all that reliable. We've been mistaken about so many things, even things that seem obvious when we know the truth. As for our faculties pointing to God, I have to ask why do they point in all directions at all these different deities? If our morality points to the existence of objective moral laws, then why isn't it screamingly obvious exactly what that law says?

I will assume that you are abandoning your claim that Christianity was constructed since you have twice avoided an explanation.
I don't follow you here. What exactly haven't I explained? Why should I think that every religion except Christianity was constructed?

BTW I hope you don't think I mean constructed in the sense that some dude sat down and just wrote out a brand new religion, because that's obviously not how religions come to be. Well maybe except Scientology.

Again you reframe what I said. I said that "Slavery is expected on evolution and so your moral intuitions are not in line with evolutionary expectations." So I'm not claiming you are saying anything is good or bad here, I am stating that you contradict your belief that evolution explains what we observe when you state that you wouldn't support a religion that promotes slavery.
Again I'm sorry but I don't follow you. Are you saying that because I wouldn't support religions that promote slavery, that's an argument against evolution?

You state that mankind has progressed, but you don't know where we are going? Then how do you know we progressed?
"I don't know where we're going" = I don't know what the future holds. I have no idea where we'll "end up."

Since I think war and hunger is bad and peace and food is good, and there is less war and hunger now than before, I conclude that the world has made some progress.

Of course there is always a chance I would go insane instead from no ground and sky to orient what actions I should perform or not perform.
Don't moral judgments appear simply intuitive or instinctive to you? In my experience at least, my moral senses have not gone flying all over the place just because I don't believe in God anymore. If anything, I'm probably a bit more compassionate than I used to be. I think that has to do with having less fear now.

We aren't talking about completely accurate predictions though. That's not what I stated, or what you stated. You claimed that we can't really expect anything on evolution, so we can't test if it's propositions are true. Meaning everything you state about evolution is an assertion.
There's lot of evidence for evolution though, it's not something I assume out of thin air. But if you'll allow me to qualify what I said, I don't mean that the theory doesn't allow for any prediction at all. Of course we can make predictions, but the world is so unfathomably complex that it's basically speculation what features an unknown class of, say, bacteria may have. But some things are testable, like whether or not natural selection changes populations.
 
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holo

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You stated that the whole concept of "should" is basically meaningless, further that there is no point in talking about how things should be, because they just are. So I think my statement that you deny shoulds is accurate. So I will restate - And why present health and happiness as if it were something we should strive to obtain.
If you don't like happiness, feel free to strive for misery instead.

When I say there are no shoulds, what I'm trying to say depends on context. My point in this discussion would be that shoulds don't exist objectively. As in, there is no ultimate purpose for you to live up to. It's a philosophical discussion.

The other thing I'm getting at when I say it is to point out that it's possible to live in the here and now and be at peace with everything exactly as it is. "There is no should" is a sort of mantra or koan I repeat to myself when I get a case of the woulda-coulda-shouldas.

Maybe you can't go back to a Christian because you never were one. Maybe it was the"kind of faith" you were exposed to that cognitively biases you against it.
Could be. Could also be that I know better than you what I believed, why I believe and why I fell away.

I don't believe that you grew up in a church where Christians stated that God committed Genocide. You stated to me earlier that you expected me to be against Genocide due to my Christian faith, so it makes no sense that you would have the expectation for me to be against genocide because of my Christian faith while claiming that Christians told you that God committed Genocide "all the time" growing up. Once again, part of you story doesn't add up.
In my youth, objections to God's apparent genocides were usually labeled "shelf question" and laid away, meaning "we'll never figure out how this can be, so let's not worry about it." But yeah, we learned about Moses and Egypt and the plagues and drowning the army and so forth, in sunday school, and later christian leaders would try to scare us into obeying God from time to time, reminding us how mercilessly people were treated in the OT. The adults didn't seem to question it, so neither did I until I got older.

But it doesn't really matter if you believe what I say about my upbringing. We can instead talk about the Christians, who I'm sure you're aware of, who claim both that God will judge righteously AND send people to eternal torture. Come to think of it, that's maybe the ultimate example of a believer having an explanation problem: God is good, but he is also the absolute worst torturer imaginable. There may be a good explanation for how that can be, but personally I haven't seen it yet.

If my world view is true it is inescapably the case that the price of moral response, regardless of ones belief, is life or death. So morality has objective value.
Yes, but still not truly objective though.

I think we have roughly the same faith in our intellect, I just have a reason to confirm it, and you have a reason to both confirm and deny it simultaneously.
I'm not denying it, I just realize it has limitations.

I don't think my abductive case presupposes any greater level of faculties than the proposition our faculties come from evolution which you claim to be the case. That level is explained on God
It's explained on a God with very particular qualities and values, which is something I don't think is evident at all.

If evolution is true it is only by chance that we should come to have the faculties to grasp what we do know of quantum fields, black holes, multiple dimensions, and space travel...which is a brobdingnagian feat compared to what all other species have acquired. By nature the faculties we observe are unlikely on evolution.
I don't think so. Like I said, if we were truly designed to know the truth about reality, I would expect it to be quite obvious to us what reality is.

You don't have evidence or a reason to believe your prior beliefs aren't true.
I've found out that there are better explanations for the things I took to be proof of God.

You need to bear your burden of belief that life came from non life. I have stated why I believe it came from life, because we observe that all life comes from prior life, and have never observed life to come form non life.
That some form of life originated from something that wasn't itself alive, is an assumption I make, and I think I have to make as long as I don't believe in God. And given that the very definition of life is hardly straightforward and that we still find weird forms of life, that's not a huge leap of faith to me.
 
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holo

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@Sanoy
I'd like to hear your thoughts on this, which I don't think you addressed earlier.

We agree on the axiom that we can know some truth about reality through our mental faculties. You make some assertions which I don't think you've given good evidence for:
1. There is a god.
2. Objective morality is both possible and does exist.
3. Our faculties must be given by God or else they can't be trusted at all.
4. If our faculties are given by God, they must be trustworthy.

My question to all of the above, is why and how do you know. Why can/must we assume that if God gave us faculties, that they are therefore trustworthy? How do you know objective morality exists?
 
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Sanoy

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@Sanoy
I'd like to hear your thoughts on this, which I don't think you addressed earlier.
Ought
A sense is not the same thing as a duty, a sense is a sense. You say that a duty is doing what you think is right regardless of whether or not you will be punished or rewarded for it. But that makes many things a duty, even what Hitler did. The definition of duty includes obligation, so on your world view there is no moral duty. You have just redefined it as a sense that you should do something, with literally for no reason to do it. If you do it because you have reason it's not a duty here. That isn't helping the sanity of this world view.

God created our faculties, and oriented them. What they point to are His intentions for our behavior which He enforces by law. A duty is a moral or legal obligation, God provides an objective moral obligation toward our actions. Yes, my world view has our faculties point toward an objective ought, your world view does not point to an objective ought.

When you say that you could not act on the intuition that your son is the most valuable thing in the world you are demonstrating your faith in your moral faculties while intellectually confirming that your moral faculties are mistaken regarding any objective ought. Your behavior is in contradiction to your world view, not does it make any sense to use your intellectual faculties to doubt your moral faculties when they are derived from the same source. I have mentioned that several times and you have given no allowance for that circular doubt.

Free Will.

If you don't believe you have free will then you are determined. If you are determined nothing you have said occurred rationally. If nothing you said occurred rationally it has 0 truth value. The hole you did is becoming massive. Any of your claims has as much relevance to the truth as the result of potassium and sodium ions.

Objective Value.
You are mistaken about value. Value may or may not be objective. The value of the only existing comic is objectively that value.

I stated that we have an inescapable response to our moral obligations but you claim it isn't truly objective. Why? Back up your claims. If God exists it is objectively true that we have an inescapable obligation to moral response. That is an objective proposition.

Genghis Parents.
The child of a rapist does have parents, and there are orphanages if not. Like I said, Pick any family, the chances you are related to that family compared to the chances you are related to Genghis Khan are abysmal. So your claim is plainly wrong, and we aren't in early history, or Antarctica. You yourself just said that actions are a response to the environment, and you are using anachronistic environments and blatantly wrong environments to try to eek out a mitigating reply.

Creation.
I don't know, except that God was involved.

Burden of Proof.
I can't prove anything either, but you still demand the burden of proof for me. I am not introducing an additional axiom, you are again restating me. I told you about 5 times now I am making an abductive argument. Starting from the axiom of our intellectual faculties I am stating that God is the best explanation for that. Stop strawmanning me. That is deceitful. It is not your turn to provide some reason or evidence for you beliefs. Even though you have exhausted any resource to do so, like intellect, and rationality, you still need to uphold your side.

To determine a purpose you have to postulate a mind. Minds are the only things which have purpose. We determine the purposes of other people everyday, we look at the outcomes and consider the intents that would lead to those outcomes, while learning about the mind in question and material cause involved.

Morality.
You do believe in sin, just not to a God. Sin is missing the mark, and you have certainly been setting markers to progress too in our conversation. You state that it makes sense to talk about moral vs immoral, which is exactly what you were stating a few pages back when you stated: "Morality isn't the only thing driving our actions. It's a balancing act between greed and charity and many other competing desires." When you were caught, you denied referring to charity as moral and greed as immoral. But now it's clear that this denial is yet another missattribution of your intents. I have never spoken to anyone in my life with so little concern with presenting the actual and whole truth.
You refers to me, Someone refers to someone else. You don't get to change your statements into what they aren't just because you are challenged on your original statement.

Righteousness.

Disagreeing on the meaning of a term doesn't make term not objective. This is why I put equally valid in my statement - Righteousness has not objective meaning, because it has several defined meanings that are equally valid. That is to say that Righteousness on your world view is actually subjective, each instance of righteousness is equally valid as another, and possibly contradictory to another.

Is there light and treasure in Holo?
There is no light in you. I don't need to see in you because what you see in you is only the illusion that your brain causes you to see. Your world view entails that there is no light in you, so if you think there is you should change your world view. Neither do you have treasure, you may treasure yourself but that doesn't make you treasure. Neither does it make you treasure if someone else thinks you are treasure. Such people are simply mistaken on your world view. You call it "amazing" that you see trash as treasure, but that is to embrace delusion over reality, and again what it means to be insane.

Euthyphro ...again.
No, Good refers to God's nature. If X = 20. then 30 is not X. The term Good only refers to God's nature. If you change God's nature, which is a square circle to begin with, then the term no longer refers to anything.

Evolutionary Intellect.
I think you need to reexamine that free will experiment, perhaps not from an atheist website because they will won't tell you the rest of it. That is that they determined a free wont. Anyway, it is meaningless to disappeal to consciousness for your claims because in so doing you claiming to not have arrived at that claim rationally.

Probable and reliable are not mutually exclusive terms, probable is a range in which reliable points too. You state that you assume that our faculties probably can lead us to some truth. You have a burden of proof for that statement, so back it up without circularity. Why is that statement probably true? As I said, I am making an abductive case, if you want to challenge that case without strawmanning you must make the case that your assumption is likely upon your conclusion.

Being mistaken about something doesn't make the faculties involved unreliable. Reliable faculties won't be reliable without reliable information. A volt meter won't reliably measure resistance if you have it on volts, this just means that it is being employed poorly.

You object to my abductive case for my intellectual faculties that it only explains a God with very particular qualities. Of course it does. Abductive is an appeal to the best explanation. The best explanation is something with a perticular set of qualities.

You object that our intellectual faculties on God should allow us to know the truth about reality to an obvious degree. But that is an unsubstantiated assertion, with no explanation for why such an expectation would be warranted.

Claims.
I asked you to explain why it makes sense for Christianity to have been constructed. You have not even attempted to do this. That is still the case as your reply has only been to ask questions.

Slavery and evolutionary morality.
You contradict your belief that evolution explains what we observe when you state that you wouldn't support a religion that promotes slavery. The ability to enslave a group of people to do your work, so that you can prosper and have a large family is an evolutionary advantage. However you do not see that as moral, and so what you claim as moral does not line up with what we would expect on evolution as you claim.

Progress.
Why state to me, as if it is a point for humanism and secularism that the world has less war and hunger than before. What difference does it make regarding war and hunger in far off places?

What if?
I would still have a moral sense without God, however I also have an intellectual sense whose paradigm has now changed that would tell me different things about the value of a child. What is considered a life worth protecting is up to debate. I am left with a choice of which to follow, reality per my intellect, or fiction according to my morality. And then of course there is dialectical loop that forms when I realize my intellect came from the same source as my moral faculties and so should also be doubted. So I might just go insane a la liars paradox.

Evolutionary self defeat.
There are parts of evolution that we can predict, and which have good evidence. But we aren't talking about those parts. The parts we are referring to, moral faculties, you claim are not predictable. So at the very least you have set that field a blaze, and defeated your ability to appeal to it to any useful degree. Unless you know where the goal post is, you have no reason to believe it landed there, instead you are taking where it is, and placing the goal post there.

Prior belief.
I actually did know better than you why you used to believe, because only a few exchanges ago you presented your testimony as 'because my parents' believed. Beyond that I don't know why you believed, but I suspect you can't answer that either as you appear to only be able to explain your prior belief away.

What I don't believe in your upbringing is that you were taught God committed Genocide. Even your explanation does not reveal the very teaching in question.

Consciousness.
Your assumption that something that wasn't itself alive caused life to begin is an unsupported, unevidenced assumption. Not only that you began your rebuttal with pantheism, which is alive, so now we learn that was a red herring all along and you were just throwing out any excuse you could think of. This assumption of yours is only necessary if you believe God does not exist, it is not necessary if you have no belief in God. When determining the cause of something you select all that is possible and find the best explanation, you don't preclude a cause from consideration. Further you state that your belief is a leap of faith, though not huge. So it is a gap belief as I stated earlier. My belief is not a gap argument, Life comes from Life.

Questions I didn't address.
You state that I didn't give evidence for my claims earlier. My reply, which in retrospect was probably unclear that it was in reference to this question, was "why should I waste my time on providing evidence if you can't confirm the ability to process that information into a true belief?" I'm holding to that. I think think that if you want to ask highly evidentiary questions, you should confirm that you have the faculties to make use of it.

Recap.
Lest it be forgotten let me list the self demolition that has taken place so far.
1. You don't believe in free will, which means you are determined and so none of your claims are derived rationally or have any significant value in regards to the truth.
2. We cannot predict what morals evolution would provide, so we cannot appeal to our morals as anticipated products of evolution. To do so would be to set the goal posts at what we observe rather than predicting where it should land.
3. You assert that you have the faculties to probably have true beliefs, but you can't warrant that statement with a source that would make that claim likely. Further the source you claim can only make that unlikely, as explained earlier.
4. You find that consciousness is probably not the thing that dictates our behavior. And so it seems unlikely that any of your behavior here is derived by your consciousness. So it is further unlikely that any of it has any truth value.
5. You state that you believe that life can from non life, which means there is no purpose to our intellectual faculties, and so no reason to believe that such faculties can probably provide true belief.
6. You doubt that your moral faculties point toward objective moral truths. However you come to that conclusion from your intellectual faculties which are derived from the same source as your moral faculties. So if this source provided a faulty moral faculty why should we believe the other faculty it provided isn't also faulty. This creates a dialectical loop of self defeating doubt which is only rectified by confirming your moral faculties.
7. You claim via your intellectual faculties that your world view is the case, however you behave not according to what you claim is true but according to what you claim speaks falsely, that is, your moral faculties which seem objective.
 
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BigV

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Would not unseen mean not knowing?

I stated earlier that those in Christ know Him. I asked based on your question that would mean one would have to cease to know Him. I asked how does that happen.

Well, you don't know. You believe you know.

Put it another way, if I told you I personally know Abraham Lincoln, the America's 16th President, would you think I'm serious or delusional?
 
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holo

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A sense is not the same thing as a duty, a sense is a sense. You say that a duty is doing what you think is right regardless of whether or not you will be punished or rewarded for it. But that makes many things a duty, even what Hitler did.
True, he may have perceived it as his duty.

The definition of duty includes obligation, so on your world view there is no moral duty.
True, duty doesn't exist in and of itself, just like beauty or ugliness for example.

God created our faculties, and oriented them. What they point to are His intentions for our behavior which He enforces by law.
If that's the case I wonder why his intentions aren't abundantly clear to us.

When you say that you could not act on the intuition that your son is the most valuable thing in the world you are demonstrating your faith in your moral faculties while intellectually confirming that your moral faculties are mistaken regarding any objective ought.
It's not about having "faith" in moral faculties. Morality seems to be intuitive or even instinctive. I act upon it like I act upon physical danger - I don't decide to have "faith" that I'm about to get a football to the face, I'll duck no matter what. Even if I know intellectually that it's happen in a virtual reality game.

not does it make any sense to use your intellectual faculties to doubt your moral faculties when they are derived from the same source.
As a very young child I believed the Earth was flat. The same faculties that made me believe that, also made me stop believing that. I don't see why the fact that morality and thought come the same place I must conclude neither to be trustworthy.

Free Will
I'd love to discuss free will, but hopefully in a designated thread, since this one is getting long enough as it is. OK?

You are mistaken about value. Value may or may not be objective. The value of the only existing comic is objectively that value.
But how do we determine the value of something? It's whatever people are willing to sacrifice for it, right? So no one thing I can think of has a fixed value.

I stated that we have an inescapable response to our moral obligations but you claim it isn't truly objective. Why? Back up your claims. If God exists it is objectively true that we have an inescapable obligation to moral response.
I don't see how it follows that if God exists we have an obligation to him. He may have created the universe and then drawn back, for all I know.

The child of a rapist does have parents, and there are orphanages if not. Like I said, Pick any family, the chances you are related to that family compared to the chances you are related to Genghis Khan are abysmal. So your claim is plainly wrong, and we aren't in early history, or Antarctica.
Sure, Khan was unusually successful in spreading his genes, but that of course doesn't prove raping will necessarily be the best strategy on the whole. Like I said, his genes wouldn't have gotten too far had he lived in the stone age. Genetically, we're still "designed" for stone age life, not the modern lifestyle, which is a fraction of a second in the history of evolution.

You yourself just said that actions are a response to the environment
I don't mean every single action we (or animals) take, but our traits and behaviour generally speaking, and in large numbers through very long periods of time. You can live in an environment where you'll never need to have goosebumps, but you still have the ability because during some period in evolution, those who had that ability were more likely to survive than those who didn't.

Starting from the axiom of our intellectual faculties I am stating that God is the best explanation for that.
I don't agree God is a good explanation at all. It seems extremely unlikely to me that we're created by a God who is good (what I mean by good here is that he wants us to be happy and healthy) and/or wants us to know who he is.

It is of course rather peculiar that anything exists at all, but the best I can get to would be some form of deism (that God probably exists but doesn't care particularly about us).

To determine a purpose you have to postulate a mind. Minds are the only things which have purpose.
Yes. Since I'm not convinced God exists, I have no reason to claim that there is some "higher" purpose.

You do believe in sin, just not to a God.
Sure, but I wouldn't use that word since for most people it's tied to faith in some deity.

You state that it makes sense to talk about moral vs immoral, which is exactly what you were stating a few pages back when you stated: "Morality isn't the only thing driving our actions. It's a balancing act between greed and charity and many other competing desires." When you were caught
Caught doing what exactly?

You refers to me, Someone refers to someone else. You don't get to change your statements into what they aren't just because you are challenged on your original statement.
OK, I'll try one last time. If I have said that you believe God ordered genocide, I was obviously making a faulty and foolish assumption about what you believe, and I'm sorry.

If you can let that go, here is a point I'm trying to make, which I think you still haven't replied to: IF someone (anyone, you, the pope, a crazy cat lady, they, one, whoever) says that genocide is wrong and that God orders genocide, then I don't see how they can say that God is good.

Disagreeing on the meaning of a term doesn't make term not objective. This is why I put equally valid in my statement - Righteousness has not objective meaning, because it has several defined meanings that are equally valid. That is to say that Righteousness on your world view is actually subjective, each instance of righteousness is equally valid as another, and possibly contradictory to another.
Well I don't see how I could point to some truly objective form of righteousness. Can you?

There is no light in you.
Poor me, finding purpose and joy and fulfillment even though the universe is pointless.

I don't need to see in you because what you see in you is only the illusion that your brain causes you to see.
Just like for you. I don't believe I can sense anything at all apart from through my brain.

Your world view entails that there is no light in you
No, it entails that "light" doesn't exist in and of itself.

Neither do you have treasure, you may treasure yourself but that doesn't make you treasure.
Yeah, poor me. My money is worthless and useless because it has no objective value.

You call it "amazing" that you see trash as treasure, but that is to embrace delusion over reality
Should I be depressed instead? Would that be more in line with reality?

No, Good refers to God's nature. If X = 20. then 30 is not X. The term Good only refers to God's nature. If you change God's nature, which is a square circle to begin with, then the term no longer refers to anything.
The thing I still don't get is why we should assume God is good.

Probable and reliable are not mutually exclusive terms, probable is a range in which reliable points too. You state that you assume that our faculties probably can lead us to some truth. You have a burden of proof for that statement, so back it up without circularity.
I can't. I may be a brain in a vat. We may be living in a simulation.

Being mistaken about something doesn't make the faculties involved unreliable. Reliable faculties won't be reliable without reliable information. A volt meter won't reliably measure resistance if you have it on volts, this just means that it is being employed poorly.
Yes of course. We have a history of applying the wrong kind of thinking to a lot of problems. Physics would be the most obvious example, I think.

You object that our intellectual faculties on God should allow us to know the truth about reality to an obvious degree. But that is an unsubstantiated assertion, with no explanation for why such an expectation would be warranted.
What is a probable reason God wouldn't want us to know the truth? I assume that if he exists (and is somewhat like in the Christian conception(s) of him), that he would be able to.

I asked you to explain why it makes sense for Christianity to have been constructed. You have not even attempted to do this. That is still the case as your reply has only been to ask questions.
Because Christianity is one religion among thousands. Why is it more likely to be true than the others?

You contradict your belief that evolution explains what we observe when you state that you wouldn't support a religion that promotes slavery.
So if evolution is true, I must obey its directions so to speak, perfectly and in every situation? That's not what evolution is about, it doesn't "demand" that every individual lives perfectly in alignment with it, it only means that one the whole, certain traits outcompete others.

The ability to enslave a group of people to do your work, so that you can prosper and have a large family is an evolutionary advantage.
It's also advantageous to increase the size of your group by including ever more people in it. A person may be more valuable as a babysitter, a co-parent, teacher, soldier or tax-payer than a slave.

Why state to me, as if it is a point for humanism and secularism that the world has less war and hunger than before. What difference does it make regarding war and hunger in far off places?
I think what has happened/is happening is that we see that we're all better off if we cooperate instead of fighting, and that the more we learn about other people, the more we identify with them. Our instinct is to protect our own kind.

I would still have a moral sense without God, however I also have an intellectual sense whose paradigm has now changed that would tell me different things about the value of a child. What is considered a life worth protecting is up to debate. I am left with a choice of which to follow, reality per my intellect, or fiction according to my morality.
In practice, we're all following both.

The parts we are referring to, moral faculties, you claim are not predictable.
They're not predictable in the sense that if we try to see it from the outside, it would necessarily strike us as a natural thing to happen, but it does fit with the theory.

I actually did know better than you why you used to believe, because only a few exchanges ago you presented your testimony as 'because my parents' believed.
I see you don't understand what I was trying to say. Had my parents been Muslim, I would almost certainly also have been a Muslim in childhood and youth. That's why I say "I believed because my parents did."

What I don't believe in your upbringing is that you were taught God committed Genocide. Even your explanation does not reveal the very teaching in question.
Even if I could, I wouldn't bother to dig up transcripts or testimonies of every sermon I heard or Christian book I read. But I know I'm not the only one who has believed that. My parents, for example, still do. They think the bible is God's word and that historical accounts should be read as they appear, from the seven plagues to Sodom. I honestly thought that kind of teaching was pretty common in the US too, in conservative/fundamentalist circles.

Not only that you began your rebuttal with pantheism
What do you mean pantheism?

This assumption of yours is only necessary if you believe God does not exist, it is not necessary if you have no belief in God.
God can be the explanation for literally anything. But of course you're right, sans faith that there is a God I see no other option than to assume that life came from something that wasn't itself alive.

I think think that if you want to ask highly evidentiary questions, you should confirm that you have the faculties to make use of it.
How would I do that, you reckon?

We cannot predict what morals evolution would provide, so we cannot appeal to our morals as anticipated products of evolution.
We would have to know a whole lot more about evolution to make very good predictions. We know only a little, but as I've argued further up, human behaviour doesn't seem to contradict evolution.

You find that consciousness is probably not the thing that dictates our behavior. And so it seems unlikely that any of your behavior here is derived by your consciousness. So it is further unlikely that any of it has any truth value.
How does that follow?

You state that you believe that life can from non life, which means there is no purpose to our intellectual faculties, and so no reason to believe that such faculties can probably provide true belief.
I'll grant that it's hard to find a really convincing argument that I'm not a brain in a vat, or that the past is just a dream put in my head by some external force, or whatever philosophical brainmess we can imagine. But if our faculties evolved, then they do of course have a "purpose" - making sure we survive and pass our genes on.

You claim via your intellectual faculties that your world view is the case, however you behave not according to what you claim is true but according to what you claim speaks falsely, that is, your moral faculties which seem objective.
How should I behave, according to my worldview?
 
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True, he may have perceived it as his duty.

True, duty doesn't exist in and of itself, just like beauty or ugliness for example.

If that's the case I wonder why his intentions aren't abundantly clear to us.

It's not about having "faith" in moral faculties. Morality seems to be intuitive or even instinctive. I act upon it like I act upon physical danger - I don't decide to have "faith" that I'm about to get a football to the face, I'll duck no matter what. Even if I know intellectually that it's happen in a virtual reality game.

As a very young child I believed the Earth was flat. The same faculties that made me believe that, also made me stop believing that. I don't see why the fact that morality and thought come the same place I must conclude neither to be trustworthy.

I'd love to discuss free will, but hopefully in a designated thread, since this one is getting long enough as it is. OK?

But how do we determine the value of something? It's whatever people are willing to sacrifice for it, right? So no one thing I can think of has a fixed value.

I don't see how it follows that if God exists we have an obligation to him. He may have created the universe and then drawn back, for all I know.

Sure, Khan was unusually successful in spreading his genes, but that of course doesn't prove raping will necessarily be the best strategy on the whole. Like I said, his genes wouldn't have gotten too far had he lived in the stone age. Genetically, we're still "designed" for stone age life, not the modern lifestyle, which is a fraction of a second in the history of evolution.

I don't mean every single action we (or animals) take, but our traits and behaviour generally speaking, and in large numbers through very long periods of time. You can live in an environment where you'll never need to have goosebumps, but you still have the ability because during some period in evolution, those who had that ability were more likely to survive than those who didn't.

I don't agree God is a good explanation at all. It seems extremely unlikely to me that we're created by a God who is good (what I mean by good here is that he wants us to be happy and healthy) and/or wants us to know who he is.

It is of course rather peculiar that anything exists at all, but the best I can get to would be some form of deism (that God probably exists but doesn't care particularly about us).

Yes. Since I'm not convinced God exists, I have no reason to claim that there is some "higher" purpose.

Sure, but I wouldn't use that word since for most people it's tied to faith in some deity.

Caught doing what exactly?

OK, I'll try one last time. If I have said that you believe God ordered genocide, I was obviously making a faulty and foolish assumption about what you believe, and I'm sorry.

If you can let that go, here is a point I'm trying to make, which I think you still haven't replied to: IF someone (anyone, you, the pope, a crazy cat lady, they, one, whoever) says that genocide is wrong and that God orders genocide, then I don't see how they can say that God is good.

Well I don't see how I could point to some truly objective form of righteousness. Can you?

Poor me, finding purpose and joy and fulfillment even though the universe is pointless.

Just like for you. I don't believe I can sense anything at all apart from through my brain.

No, it entails that "light" doesn't exist in and of itself.

Yeah, poor me. My money is worthless and useless because it has no objective value.

Should I be depressed instead? Would that be more in line with reality?

The thing I still don't get is why we should assume God is good.

I can't. I may be a brain in a vat. We may be living in a simulation.

Yes of course. We have a history of applying the wrong kind of thinking to a lot of problems. Physics would be the most obvious example, I think.

What is a probable reason God wouldn't want us to know the truth? I assume that if he exists (and is somewhat like in the Christian conception(s) of him), that he would be able to.

Because Christianity is one religion among thousands. Why is it more likely to be true than the others?

So if evolution is true, I must obey its directions so to speak, perfectly and in every situation? That's not what evolution is about, it doesn't "demand" that every individual lives perfectly in alignment with it, it only means that one the whole, certain traits outcompete others.

It's also advantageous to increase the size of your group by including ever more people in it. A person may be more valuable as a babysitter, a co-parent, teacher, soldier or tax-payer than a slave.

I think what has happened/is happening is that we see that we're all better off if we cooperate instead of fighting, and that the more we learn about other people, the more we identify with them. Our instinct is to protect our own kind.

In practice, we're all following both.

They're not predictable in the sense that if we try to see it from the outside, it would necessarily strike us as a natural thing to happen, but it does fit with the theory.

I see you don't understand what I was trying to say. Had my parents been Muslim, I would almost certainly also have been a Muslim in childhood and youth. That's why I say "I believed because my parents did."
Theistic expectations.
You yourself say that you are persuaded by your moral intuitions over your intellectual intentions. Seems those duties are abundantly clear whether or not you believe in God. That makes sense under my world view, it doesn't make sense on your world view why you should perceive a duty when there is no duty giver.

Moral and Intellectual Faith
When you act upon perceived physical danger you are trusting (faith) your intellectual intuition that there is danger. When you act upon perceived moral danger you are trusting (faith) your moral intuition that there is danger. Now you give the counter example of a reflex response but you aren't exactly responding to moral intuitions by reflex are you Holo. So that example really isn't applicable is it?

I don't think your intellectual faculties told you that the world was flat. I think someone told you that. You don't have an intuition that there is an earth, just that there is land that you know. The problem in mutual untrustworthiness our our faculties is that you are condemning one faculty via another faculty from the same source. That is self defeating. By confirming that your moral faculties are mistaken when they perceive objective moral values and duties, you are also casting doubt on your intellectual faculties when they perceive objective truth, such as the belief that our moral faculties are mistaken.

Free Will

We don't need to discuss free will, because you reject it. If you are determined you by definition did not come to your conclusions rationally. A chemical reaction caused your claim, not rational thought. That is a huuuge problem Holo.

Objective value
Determining the value of something is different than an individual setting the value by particular right. The difference is one is agreed upon, the other is set by it's right. In the case of God, the value of moral action is permanently set in eternal consequence.

You have the free will to not do what you are obliged to do, but you will not fulfill the value set by Him if you abandon your duty and you will suffer the consequences that are set forth for that failure.

Genghis Parents.
Khan's success wasn't unusual on evolution, the lack of Khans are unusual on evolution. We still aren't in the stone age, so it still doesn't matter as an example, even if it holds, which is dubious and speculative to begin with. The facts are you are more likely to be related to him than any random person, so he factually is a success. And while you might find logical reason to be a soccer family, it fails to be a superior evolutionary model. You are merely setting the evolutionary goal posts where you find humanity.

Burden of Proof
So we have arrived back here, am I going to find any burden of proof from you, or just counter arguments? My guess is counter arguments, and such from one who is determined and cannot warrant their ability to make truth claims. You object that it does not appear like we are created by God because we aren't happy and healthy. I see no reason, in our present condition, why being happy and healthy would be a universal good. It is the case that many only turn to God when their mortality comes into view, and as the history of Israel shows happiness does not keep one in saving faith.

I don't think there is any reason to believe that there are no interactions from outside in the deist sense. Craig Keener has written a 1248 page book documenting divine intervention. I see absolutely no reason why that claim is true or even supported. You might doubt every claim of intervention, but that still leaves you with no grounds to believe it hasn't.

You asked me how you determine a purpose, that is why I said - "To determine a purpose you have to postulate a mind. Minds are the only things which have purpose." I'm not sure why you are objecting to my answering of your question.

Morality
By caught I mean changing your intentions to suit a present challenge. I don't mean lying if that is what you are thinking.

To philosophically make your claim of contradiction on genocide you must define genocide. It's a very variable definition, in some cases it is simply to destroy a large group of people, which makes every war genocide, and all death penalties genocide. In any case it does not matter what people are saying. Even if you make a contradiction, it does nothing if it's not from scripture.


Righteousness.

I would point to God as an objective standard, as a maximally great being. We are already able to point to humans who seem to represent an objectively perceived standard, if we go one greater, one greater and so one we reach God to which there is none greater.

Light
Is there light in you? You haven't said. On my world view there is light, and my faculties were designed to point toward it, so no it's not "just like for me". Your world view merely entails that you have the sensation that there is light in you, not that there is Holo. Now you know I wasn't speaking of money when I said you may treasure yourself. You are not treasure. As you would say on your world view, you should neither be depressed or happy about the knowledge that your self perceptions are delusion. You seem a bit angry that I'm saying you have no light as if you value the delusion that you do. But that is just a delusion Holo, you abandoned that as a reality for both you and your family when you left the faith. You are their safe guard, they look to you for what is best for them, and yet you play around with this world view to deny Christ for yourself, when they are also in need of the truth. In a thread about what one loses without Christ you have lost the objective value of your children, free will, the actual ability to make rational decisions, the actual ability to live both sanely and morally and you have possibly lost that for your children because, as you say, they will likely believe what their parents believe. This discussion isn't just about you Holo. Those in your care are on the line for how you respond, whether you are being faithful to truth, or faithful to your world view.

Euthyphro reframed...again.
How many times are you going to reframe this? We aren't assuming God is good as if Good is an external referent that God meets. Good refers to God's nature. At this point it just feels deliberate Holo.

Evolutionary Intellect.
If you are a brain a vat you can’t make the truth claim that your faculties can probably lead us to some truth. So you can’t say, with warrant, that your claims are likely true.

Theistic expectations.
You have a burden of proof for you claims, so if you claim that on theism we should have faculties that would allow us to know the truth about reality to an obvious degree then you should give evidence/reason for that claim. Saying why wouldn’t he doesn’t substantiate that claim. But one reason why is because we are very evil people, and the more we know the more evil we can do.

Claims.
Comparing Christianity to others doesn’t explain why it was likely constructed, or explain the conditions I originally stated. After so many exchanges on this it is clear that this was not a thought through assertion. So there is no point in me asking further.

Slavery and Evolutionary Morality.
No no, you aren’t obeying evolution. You have no free will, you are determined. So you must “obey” chemistry, you have no choice not too, in fact you have no choice at all. You are a chemical reaction. Evolution may be responsible for what chemical arrangements you have, but all your actions, including your claims, are mere chemical results.

A person is a slave because they don’t have a choice and they aren’t paid. Saying that an individual might be better off as a paid teacher says nothing about slavery as a whole. Many slaves were babysitters, and took care of children. They can be forced into war. The fact is people enslaved other people because they saw it as a benefit to themselves, and they abandoned slavery because they saw it as immoral. They didn’t abandon slavery because they thought they should make someone a baby sitter ok. It is as clear today as it was then that it is personally beneficial to do so which is why it has been done for thousands of years. So yes, that is what evolutionary optimization looks like, not the absence of slavery.

Progress
Why is being better off and not fighting a particular point of progress for humanism? You listed it as a particular point of humanism, in contrast to other forms as if it’s truly better. The conditions of humanism and nazism are just points on a chart with no top or bottom. It makes no sense to compare them as if one is ahead, and yet you do. You might say that this is only what you think, but these terms refer to a large group of people vs another large group of people. You wouldn’t tell me Ice cream shops have progressed because it added a new flavor unless you thought it actually progressed. You might try to look for a way to make this a simple individual subjective preference, but that isn’t faithful to how your speaking about a group of people compared to another group of people.

What if?
I think in practice, we can, on my view alone, follow both our moral and our intellectual faculties. On your view you can only follow one at a time, because they fatally contradict each other.

Evolution and self defeat.
When you set the goal posts of evolution wherever you observe something then yeah it occurred naturally according to that hypothesis. But that isn’t science – it’s circular reasoning. If you want to make logical claims those claims should be predictable or expected on their premise. You claim our morality is expected on evolution and yet we are striving not to have kids and giving up on slavery. This is merely cognitive bias, not reason...rather, this chemical reaction now isn't it?

You claim we would have to know so much more about evolution to predict things but you are already predicting them in such a far fetched speculative scope. So if you don’t have enough information to make those claims then what good are they. My claims are a priori expected on evolution.

Prior belief

That your parents were Christians isn’t why you believed. Why you believed would only be what you would have given as a testimony while you were a Christian. Your testimony was never that your parents believed. This genetic fallacy says nothing about whether your belief is true or not either. It is fallacious to think that your prior belief is false because your parents believed and you are statistically likely to also believe.

Unless you went to Westborough Baptist, or a place like it, no one was teaching you that God committed Genocide. It is ridiculous that you would even attempt to state that they did. Did they tell you God committed murder too?

Consciousness.

You’re the one who brought up pantheism, why are you asking me what you meant by it?

It’s not my duty to tell you how to warrant your claims. I have abductively warranted mine, if you can’t do the same, perhaps it is time to reevaluate your world view. If not for yourself, for those under your care.

If consciousness is probably not the thing that dictates your behavior then it is unlikely that your behavior is dictated by consciousness. I don’t know why that needs explaining, it’s tautological.

True belief is not necessary to survive and pass on our genes. All that is required is belief that leads to such behavior. So postulating evolution as the sole cause of your faculties does not give you warrant that your beliefs are true.

Trustworthy behavior.
According to your world view, there are no shoulds to abide by. But when making a claim you can’t evidence, how you act is the only evidence one has that your claim is true. You can’t support this world view, nor can you personally testify to it with how you live your life, so it comes with no positive epistemic value. It is as you agree, a wave. A wave of delusion no greater or no less than than your prior belief, and even more horrifically, no greater or less than the wave Hitler rode. Far be it, but the tide may change, and you find yourself on a new wave happily shooting a crowd and everyone you love and that will be equal to the wave you are on, and it may even come with it's own self perceived light.
 
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Redac

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Apologies for the delay.

Well, if that's what you believe, then the debate is settled, the question answered. We don't need God for morality. Morality springs out of our own human nature; it's a part of being human.
Morality here, in a broad sense, is about conforming to Natural Law. It's using reason to determine the ends to which our natures are inherently inclined and using our free will to act in a way that furthers those ends. Natural Law is seen as an extension of God's very nature, and the ends to which we are naturally inclined are what they are because we were made with a purpose. So no, morality in this paradigm does not spring from human nature in the way I think you mean. It ultimately comes from God.

You may say that our human nature is dependent upon God, but that's just an unproven religious assertion.
I would, but more importantly for this discussion, I would say that our human nature is naturally inclined toward a certain end. If you accept that but reject God or some sort of creative entity, you have to explain what that telos is, where it came from, how you know what it is, how you account for it given a purely materialistic conception of reality, what it entails, and so on. If you reject the notion that human nature has an inherent natural end toward which it is directed, then appealing to the non-existent telos of human nature as a way to find out what's moral doesn't make any sense.

That God exists is a religious assertion, yes, but the original context of all this was a response to the Euthyphro dilemma, which presupposes the existence of God. If you want to circle back to whether God exists in the first place, that's a whole different discussion.

It's not necessary for either of us in this case; we both believe that human nature exists (where it came from is irrelevant, for the purposes of the present discussion) and we both believe - correct me if I'm wrong - that it is sufficient to account for the existence of morality.
We might both agree something called "human nature" exists, but what that is and where it comes from is very relevant.

Please note that the above is not meant to be "atheists can't be moral!" or some variation thereof. It's that the specific philosophy I've been employing here doesn't make much sense if you totally remove the underlying metaphysics.
 
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FireDragon76

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Apologies for the delay.


Morality here, in a broad sense, is about conforming to Natural Law. It's using reason to determine the ends to which our natures are inherently inclined and using our free will to act in a way that furthers those ends. Natural Law is seen as an extension of God's very nature, and the ends to which we are naturally inclined are what they are because we were made with a purpose. So no, morality in this paradigm does not spring from human nature in the way I think you mean. It ultimately comes from God.


I would, but more importantly for this discussion, I would say that our human nature is naturally inclined toward a certain end. If you accept that but reject God or some sort of creative entity, you have to explain what that telos is, where it came from, how you know what it is, how you account for it given a purely materialistic conception of reality, what it entails, and so on. If you reject the notion that human nature has an inherent natural end toward which it is directed, then appealing to the non-existent telos of human nature as a way to find out what's moral doesn't make any sense.

That God exists is a religious assertion, yes, but the original context of all this was a response to the Euthyphro dilemma, which presupposes the existence of God. If you want to circle back to whether God exists in the first place, that's a whole different discussion.


We might both agree something called "human nature" exists, but what that is and where it comes from is very relevant.

Please note that the above is not meant to be "atheists can't be moral!" or some variation thereof. It's that the specific philosophy I've been employing here doesn't make much sense if you totally remove the underlying metaphysics.

This just sounds like trying to force unnecessary religious beliefs into the equation. If a moral framework based on human nature requires God to make sense, then it's not really a properly human morality, it's religious ideology trying to superimpose itself over human experience.

Look, I appreciate religious sentiments, I really do. I am not a cold rationalist. But I am skeptical of religious dogma. I don't need the Pope telling me what to do with my private bits, neither do my gay neighbors. If religious people can't demonstrate their superior morality through empirical evidence and clear reason, I see no reason to take this talk about objective morality seriously. No appeal to God and his mysterious plan is going to persuade me, nor should it persuade anyone.
 
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This just sounds like trying to force unnecessary religious beliefs into the equation. If a moral framework based on human nature requires God to make sense, then it's not really a properly human morality, it's religious ideology trying to superimpose itself over human experience.

Look, I appreciate religious sentiments, I really do. I am not a cold rationalist. But I am skeptical of religious dogma. I don't need the Pope telling me what to do with my private bits, neither do my gay neighbors. If religious people can't demonstrate their superior morality through empirical evidence and clear reason, I see no reason to take this talk about objective morality seriously. No appeal to God and his mysterious plan is going to persuade me, nor should it persuade anyone.
@Redac , I was about to reply, but FireDragon76 said it much more concisely and accurately than I would have.
@Redac you say that the euthyphro dilemma presupposes the existence of God. In doing so, you rather miss the point. The point being that saying morality comes from God is an incoherent argument that, upon a little examination, collapses into itself. As we have seen here. Your attempt to rescue it by saying that morality is dependent upon human nature can only succeed if we throw God out of our discussion. If you wish to bring Him back into it again, you will find yourself faced with the same unanswerable question.
 
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@Redac , I was about to reply, but FireDragon76 said it much more concisely and accurately than I would have.
@Redac you say that the euthyphro dilemma presupposes the existence of God. In doing so, you rather miss the point. The point being that saying morality comes from God is an incoherent argument that, upon a little examination, collapses into itself. As we have seen here. Your attempt to rescue it by saying that morality is dependent upon human nature can only succeed if we throw God out of our discussion. If you wish to bring Him back into it again, you will find yourself faced with the same unanswerable question.

There are perhaps potentially legitimate reasons to be an adherent of a particular religion or even to believe in God, in my book, but having a superior, "objective" account of morality isn't one of them.
 
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FireDragon76

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God is not antithetical to humanity.

That's an unproven assertion. On the other hand, I have witnessed evidence to the contrary. Religions can and do destroy peoples lives for the cause of following "God's will".
 
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FireDragon76

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I only intended to draw out your principle, which is also unproven.

I suspect no amount of evidence would be sufficient for most people who are religious, due to the fact that religious beliefs tend to be of a deeply personal nature.
 
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zippy2006

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I suspect no amount of evidence would be sufficient for most people who are religious, due to the fact that religious beliefs tend to be of a deeply personal nature.

The idea that God is antithetical to humanity is really at the heart of modern atheism, and is not a question that can be adjudicated easily. So the evidential obstacle runs both ways, especially in an age where the rejection of religion is for many a deeply personal commitment.
 
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FireDragon76

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The idea that God is antithetical to humanity is really at the heart of modern atheism, and is not a question that can be adjudicated easily. So the evidential obstacle runs both ways, especially in an age where the rejection of religion is for many a deeply personal commitment.

I don't reject religion per se, just most forms of Abrahamic monotheism.

Quakers might be OK with me, I haven't explored that in depth. But being Quaker is not dependent on dogmatic beliefs, necessarily, not even necessarily the belief in God.

I consider myself a practitioner of mindfulness and more closely aligned with humanistic buddhism.
 
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FireDragon76

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I suppose I might even be persuaded to believe potentially in some kind of non-realist interpretation of the God of Christianity, but that wouldn't qualify as orthodox per the forum rules. I still see alot of value in Jesus' teachings but I understand him as a purely human figure (remember, I think I said one time I accept the general conclusions of the Jesus Seminar, which is hardly out of the mainstream as far as educated opinions go).

Either way, I consider moral arguments for God's existence to be an intellectual travesty.
 
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Redac

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This just sounds like trying to force unnecessary religious beliefs into the equation. If a moral framework based on human nature requires God to make sense, then it's not really a properly human morality, it's religious ideology trying to superimpose itself over human experience.
I've been giving an overview of Thomism and how it could show the Euthyphro dilemma to be a false dilemma by providing a third option -- that "good" is neither external to God nor dictated by purely arbitrary whims. A lot of Thomism follows on from the underlying metaphysics that argue that God does and must exist; this should hardly be surprising. That said, this doesn't make much sense unless, as stated above, you presuppose that God is inherently antithetical to humanity.

Besides, from your point of view is religion and religious ideology not also itself part of human experience? Is religion not properly human? Perhaps I'm misunderstanding or projecting beliefs onto you that you don't hold -- and if so I do apologize -- but to say that some part of human experience superimposing itself over human experience is not a properly human morality seems very odd to me.

Look, I appreciate religious sentiments, I really do. I am not a cold rationalist. But I am skeptical of religious dogma. I don't need the Pope telling me what to do with my private bits, neither do my gay neighbors.
Well, you and your gay neighbors don't want anyone telling you what you should or shouldn't do, which is unsurprising. Whether or not you need it is a separate issue.

If religious people can't demonstrate their superior morality through empirical evidence and clear reason, I see no reason to take this talk about objective morality seriously. No appeal to God and his mysterious plan is going to persuade me, nor should it persuade anyone.
Interestingly enough you presuppose the superiority of empirical evidence in demonstrating the truth value of some thing, even though that idea itself is not something that can be established with empirical evidence. Even supposing questions of morality are something that must be subjected to empirical evidence or scientific scrutiny, we would still have establish the standard by which we measure the relative superiority or inferiority of a given morality. Of course in doing that we're going to once again be delving into a realm of questioning where empirical evidence isn't going to do much for us. Demanding empirical evidence at this point is kind of jumping the gun.
 
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Redac

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@Redac , I was about to reply, but FireDragon76 said it much more concisely and accurately than I would have.
@Redac you say that the euthyphro dilemma presupposes the existence of God. In doing so, you rather miss the point.
And in answering my explanation of the Thomistic view of such a dilemma by circling back to the very existence or non-existence of God, you rather miss the point of me bringing it all up in the first place.

The point being that saying morality comes from God is an incoherent argument that, upon a little examination, collapses into itself. As we have seen here. Your attempt to rescue it by saying that morality is dependent upon human nature can only succeed if we throw God out of our discussion. If you wish to bring Him back into it again, you will find yourself faced with the same unanswerable question.
I'm afraid we might be talking past each other some, because for whatever reason you're misunderstanding and misrepresenting what I've been saying. I've said (or tried to say) that whether or not a given action is moral depends on whether or not it conforms to the ends toward which our human nature is inherently inclined. It's dependent on human nature in that regard, but it is not solely dependent on it in the way you keep suggesting, and it does not spring totally and independently from that nature. Rather, in the view I've been using here, the essence of our nature and the ends toward which it inclines are a consequence of God's own will and creative power. God wills our nature to be what it is, and what is objectively good for us is that which furthers the inherent end toward which our natures are directed. We could therefore say that morality, or whatever you want to call it, comes from God. You might not believe all this, but it's hardly incoherent.

To suppose that an argument using some inherent part of human nature can only succeed if we throw away God is to presuppose either that God had nothing to do with our nature being the way it is, or that he is inherently antithetical to that nature. You have not justified either of those ideas, you have not shown Thomism to be internally incoherent or inconsistent, and in fact you have not even shown that you have properly understood what the Thomistic point of view actually is. That last one may admittedly be due to my own shortcomings in explaining that point of view, though I don't think what I've said is nonsensical.

But to go back to the initial reason I posted, I'll use a quote to briefly restate the position on the Euthyphro dilemma I've been paraphrasing to varying degrees of success:

"Divine simplicity also entails, of course, that God’s will just is God’s goodness which just is His immutable and necessary existence. That means that what is objectively good and what God wills for us as morally obligatory are really the same thing considered under different descriptions, and that neither could have been other than they are. There can be no question then, either of God’s having arbitrarily commanded something different for us (torturing babies for fun, or whatever) or of there being a standard of goodness apart from Him. Again, the Euthyphro dilemma is a false one; the third option that it fails to consider is that what is morally obligatory is what God commands in accordance with a non-arbitrary and unchanging standard of goodness that is not independent of Him."

This response is not merely rephrasing the problem without solving it. The initial question you asked about how we know what "good" is I answered by appealing to the inherent ends in our nature, which is how it is because of God's will, which is the same as His goodness, which is the same as His own existence, and so on.

Again, you might not believe any of this is true because you don't believe God exists, but the point is that the Euthyphro dilemma is hardly something theists cannot address.
 
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