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Why atheists do end up kicking cats

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"One of us has to be rational. I vote: You!"

Recently, I asked “Are atheists immoral ,” commenting

It’s not so much that [materialist] atheists are immoral, but that immoral people are often atheists. That is, the guy who kicks cats anyway, and fears divine retribution, may resolve his problem by deciding that there is no God and therefore no divine retribution.

Then he goes back to kicking cats in peace. Other atheists don’t like him but what can they do?

The comments were interesting, including

Velikovsky at 5:

I don’t know about in the great white north but I know what an atheist cat lover in Texas might do.

Well, yes, but the problem I anticipated is not quite answered in this way. It is not about taking action. It’s about determining a moral ground for doing so. Jurisdictions in the great white north are as well able as any other to enact laws against cruelty to animals, and even to enforce them. They could enact strange and useless laws that afflict both man and cat, helping neither party, but providing a living for bureaucrats. And, whatever the merits of their cause, people can risk taking the law into their own hands. The dilemma is, how to construct a rational and moral basis for saying that the Atheist League’s members, many of whom are active in animal welfare, are right and the cat kicker is wrong.

It gets more complex. Assume that the population’s makeup gradually changes. The town comes to be dominated by members of an ignorant and violent sect that believes that dogs and cats are unclean – and that it is a virtue to punish them accordingly. What sustains the atheist in the face of persecution for his animal welfare work – other than the conviction that sect members are ignorant and violent? However well founded, such a conviction is not likely to sustain a person long in the face of persecution.

After all, the materialist atheist can have no conviction that he is right in any transcendent sense. His selfish genes cause him to oppose the sect’s cruelties. And the sect is now dominant in public affairs. Sustaining injuries or death from public and private persecution by the sect is pointless because he lives for this world only.

David W. Gibson at 16 says,

I’ve never seen any indication that which church (if any) one attends, has any correlation at all with how well one follows the golden rule. Or with how reliably one keeps one’s word. Or with how tenderly one treats one’s cat.

Not sure I follow. If that’s true, all moral persuasion from any source must be equally useless. It makes no difference whether one belongs to the Atheist League or the ignorant and violent sect, how one behaves toward cats. Unlike Gibson, I have seen plenty of evidence that it does make a difference. But where life experience differs, who shall decide?

Elizabeth Liddle says, at 21 that atheists have a rational base for ethics, but does not say what it is. The trouble is, if we are mere products of our selfish genes and live for this life only, I am not sure what a “rational base” would be. The most we can say is that the Atheist League members’ genes’ and neurons’ behaviour put them in conflict with the genes and neurons of the sect’s members – and that the atheists will likely lose the battle and go extinct. And that cats’ fate will be the least of it.

Gibson attempts to help at 27 by saying,

If there is no untimate basis for morality, some people just think this means there can be no basis for morality whatsoever.

No indeed. Witness the fact that the sect views cat kicking as morally correct, even obligatory. And they are the majority. How does the minority atheist know he is right? Or, as kairosfocus puts it at 31:

… the issue is whether rights and wrongs are even meaningful, beyond one species or other of “might males right.”

Really, the Atheist League can invoke only its minority preferences, and at best hope to get a “second class citizen” exemption from kicking cats. Without any hope of being right in principle – because their own creed does not sustain any such hope. And in any event, the immoral people who only professed to be atheists  – to escape a sense of guilt and impending judgement – are a fifth column within their League. They undermine morale by kicking cats and arguing for compromise on core values, in order to fit in. The rest follows.

You may treat this thought experiment as a parable or prophecy if you wish.

Comments
So, earlier I asked:
What if I disagree that we should live our lives by the golden rule? What if, rather, I think that morality should refer only to what is in my best interest? What if I disagree that I should treat others like I want to be treated (especially since I’ve never seen any evidence that treating others one way will result in reciprocal treatment)? What will then arbit our disagreement?
To which you answered:
Human justice systems.
However, now you are (apparently) saying that human justice systems are not the arbiter of "what is moral", because at least in some cases, "what is moral" is self-evidently true and not subject to arbiting by any authority, consensus, or even by a supposed edict by god. We apparently agree that cruelty is self-evidently immoral, which means we ought to not be cruel, which tells us - in part - how we ought to behave in various circumstances. It is incumbent upon us to understand the logical consequences of this position. What does it mean when we say that certain behavior is wrong? Let's look at an analogy; if we want to bake a cake, we there is a certain range of behaviors we can enact to successfully bake a cake. "Baking a cake" is our goal, and there are behaviors that lead to the completion or fulfillment of our purpose, and other behaviors that do not contribute to it, and still others that detract from our potential in fulfilling or acquiring our purpose. Is any behavior "wrong" without a goal or purpose? IOW, if I have no objective, is throwing nails, sand, and oil into a mixing bowl and blending them together wrong? How can it be wrong, when there is no goal or purpose to our actions? Behavior is only "right" or "wrong" in relationship to a purpose; "oughts" can only exist if there is a purpose, otherwise we can do whatever we want because our actions cannot be judged in relation to serving any purpose. However, we know that some behavior is wrong, regardless of who disagrees or what appeal to authority decrees; so we know there must be an objective purpose our behaviors can either help fulfill, or be irrelevant towards, or work against - otherwise, claiming that a behavior is objectively wrong (self-evidently wrong) is a nonsensical assertion; behavior can only be right or wrong, moral or immoral, in service for or against an objective purpose. Without an objective purpose, there is no objective, Aristotlean "good", no objective right or wrong; there is no way to say that something is self-evidently wrong regardless of consensus or authority saying otherwise. That self-evidently, incontrovertibly true moral statements exist requires that there be an objective purpose to human existence. Now: can purposes (goals) exist without a sentient entity forward modeling that purpose in its mind?Meleagar
August 21, 2011
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VS:
The argument seems to be without god authority the ” good” cannot be enforced universally.
Not at all. the issue is warrant, as in what is it that provides and IS that grounds OUGHT. Without that, we are back at might makes right. Which should warn any sensible person who knows the history of the past 100 years. GEM of TKIkairosfocus
August 21, 2011
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Philip The issue is amorality and nihilism, presented through an example. On evolutionary materialist grounds, might makes right, and in fact it is precisely people with defective consciences who are often attracted to such a view. And, unfortunately, it is possible to benumb one's conscience. A society or civilisation that promotes worldviews that make amorality seem reasonable and "scientific" is buying trouble, bigtime. Which is what Plato warned us about ever so long ago now. GEM of TKIkairosfocus
August 21, 2011
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Dr Liddle Can you kindly give a fair summary of what has been pointed out here? And, can you kindly tell me how that summary worldview level argument constitutes a case of cherry picking? [And it may be helpful for you to explain your reading of Eph 5 if that is a case in point of "cherry Picking" in your estimation.] Meanwhile, can you kindly provide on the evolutionary materialistic or other atheistical frame an IS that grounds OUGHT beyond might makes right? GEM of TKIkairosfocus
August 21, 2011
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Vivid Velokofsky seems to agree that might does indeed make right and that the theist is in the same position as the atheist only the theist appeals to Gods might and the atheist appeals to the might of man. As I said before if you have to use logic to determine the one true god who is the good, what prevents an atheist if desirous to follow the same course? The good is the objective good, whatever path gets it done. The argument seems to be without god authority the " good" cannot be enforced universally. However it seems the " good " can be logically arrived at, in which case Elizabeth's argument that atheists can have a moral code is correct. You may argue the basis but equally you can argue your basis for picking your god. Kinda in a hurry hope that makes sensevelikovskys
August 21, 2011
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I think we've ended up at cross-purposes again, kf, and I've got to go, so I can't put it right. My comment was a response to Meleager and I was using his example. I wasn't even thinking of the passage you mention.Elizabeth Liddle
August 21, 2011
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"witness countless wars waged on religious pretexts" They are not countless. The Encyclopaedia of Wars documents 1,763 wars. 7% were religious and only about 3% were non-Islamic religious wars.steveO
August 21, 2011
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Dr Liddle: Kindly explain to us who in this thread has advocated tyrannical misrule that is based on a taking of the name of God in vain, blasphemous abuse of God's name to do injustice? I again call on you to read here on some key roots of modern democracy that you seem to have overlooked. Yes, Christendom has had its sins, but in the hands of the prophets and reformers who challenged such was the premise that we are equally created in the image of God and are due respect for our rights. Historically, that is what led to reforms and to liberation and transformation. But instead of acknowledign this, we see repeated reorts to well poisoning. And all the meanwhile, we find nowhere the faintest trace of a grounding of the OUGHT in an IS that can bear it, on atheistical premises. The might makes right of courtrooms under men who are tyrannical is just as dangerous as any other form of "the highest right is might." The recent decisions in the UK regarding the Johns and the Bulls are capital recent examples in point. FYI, there are unjust judges. So, kindly find a better base than that. GEM of TKIkairosfocus
August 21, 2011
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Look, I'm not "dodging" any question, or presenting any "distractions". Meleager asked:
So when the fundamentalist Muslim and the Atheist disagree about whether or not it is moral to spread atheistic ideas (and also disagree about the golden rule being the basis for morality – since obeyance of said rule would make both equally tolerant of the other spreading their ideas), and they take it to sharia court in Iran, then since a human justice system arbits the dispute and concludes the atheist’s position immoral, then it is by your definition (arbited by a human justice system) immoral; and further, the court decides the moral thing to do is stone the atheist to death for their immoral behavior, that too is by definition the moral thing to do?
No, of course it isn't. As I've said, I think you can derive a reasonably objective morality as being behaviour that does not set benefit-to-self above benefit to others, and we set up human justice system to deal with "what if" people violate that morality. Obviously a human justice system based on something other than that will not work, but that wasn't the question you asked. And I am STILL waiting to hear how you derive anything better - more "objective" - from theism. Not from Islam, by the sound of things - so how do you figure that your God is right, without making some value judgement yourself? AFAICT is there is NO "objective" way of determining what we "ought" to do, we just figure it out, over the generations, in such a way that most people are cooperative and cheaters are discouraged. The golden rule comes up repeatedly, because it seems to work. Unfortunately lots of worse things also come up, frequently from sources claiming divine authority.Elizabeth Liddle
August 21, 2011
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Dr Liddle: Excuse me! This is the very same religion where we are commanded to submit to state authorities but also must challenge them if they step out of line of the higher authority, the good and just God. The very same religion where so soon as the matter came up as a serious question, abuse and battery of wife and children were deemed constructive abandonment of the marriage, driving out with blows as opposed to abandoning it by flight. And, let us set that famous submission passage in context, as it is now being used as a political rhetorical club by the ignorant and unstable who on a 2,000 year old tradition of error wrench the teachings of Paul into pretzels to their own ruin and that of those who foolishly follow them -- and I am here directly citing Peter on the abuse of Paul. Okay, the key text:
Eph 5:1 Be imitators of God, therefore, as dearly loved children 2 and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God . . . . 8 For you were once darkness, but now you are light in the Lord. Live as children of light 9 (for the fruit of the light consists in all goodness, righteousness and truth) 10 and find out what pleases the Lord. 11 Have nothing to do with the fruitless deeds of darkness, but rather expose them. 12 For it is shameful even to mention what the disobedient do in secret. 13 But everything exposed by the light becomes visible, 14 for it is light that makes everything visible. This is why it is said: “Wake up, O sleeper, rise from the dead, and Christ will shine on you.” 15 Be very careful, then, how you live—not as unwise but as wise, 16 making the most of every opportunity, because the days are evil. 17 Therefore do not be foolish, but understand what the Lord’s will is. [--> Use common good sense, in short] 18 Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. 19 Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, 20 always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ. 21 Submit to one another out of reverence for Christ. [--> Let me add here, a key comment: the principle is that Christ can speak through any of his own, so we had better be open to hear that voice from the other, including those under our position of authority or influence, even the least little child] 22 Wives, submit to your husbands as to the Lord. 23 For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. 24 Now as the church submits to Christ, so also wives should submit to their husbands in everything. 25 Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy, cleansing[b] her by the washing with water through the word, 27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. 28 In this same way, husbands ought to love their wives as their own bodies. [ --> One who batters or brutalises his own body is demented at best] He who loves his wife loves himself. 29 After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church— 30 for we are members of his body. 31 “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.”[c] 32 This is a profound mystery—but I am talking about Christ and the church. 33 However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.
So, the text is set in a context that makes plain what is being promoted, and it is explained in a way that highlights reciprocal duties of husbands and wives. Husbands are to love their wives and lay down their lives for them, even as Christ did so for the church, and wives are to respect their husbands. If you think you can find in that a basis for:
the deity decrees that women submit to their husband’s brutality
. . . then your reading is sadly distorted by rage. Dr Liddle, on this one you are wrong. Period. Please think again and correct your error. And int eh wider culture, the hatred of the gospel, the Christian faith, the scriptures and Christian ethics has led to a warped, slanderous, accusatory mis-reading of this passage. (The repeated attempt to publicly smear Mrs Bachmann is a capital case in point of such hateful abuse.) It is high time that his should stop. GEM of TKIkairosfocus
August 21, 2011
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Correction: Elizabeth, You are using my answer to your specific question about how morality proceeds from God as a distraction from WJM’s specific yet different question about how to arbit our disagreements about morality. Why did you do that?StephenB
August 21, 2011
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--WJM: "Is it still self-evidently immoral to be cruel even if the local justice system says otherwise?" --ED: "Seems so to me." --ED: "What I am saying is that this self-evident truth has nothing to do with theism, and that you have not demonstrated to my satisfaction that it is." You are trying using my answer to your specific question about how morality proceeds from God as a distraction from WJM's specific yet different question about how to arbit our disagreements about morality. Why did you do that?StephenB
August 21, 2011
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But it doesn't answer my question. It just goes round in the same circles. Tell me how you decide which of several candidate Gods is the True God that is the external arbiter of Goodness. And, if you pick the bible God, tell me how you decide which precepts are the Good ones, and which are not. Because there are plenty of appalling ones.Elizabeth Liddle
August 21, 2011
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Right. So as long as God is good, it all works out. But you are right back with the Euryphro dilemma. Or rather, you have come down on one side of it - you recognise your God as the True God because He is Good. In other words, your a priori moral yardstick enables you to distinguish the True God from false gods, not the other way round: your a priori True God determining your moral yardstick). Which is perfectly Christian: "by your fruits ye shall know them". But it's not, AFAICT, what is being argued here.Elizabeth Liddle
August 21, 2011
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Don't forget what Molech stood for, what Asherah poles and associated groves were about, and so forth.kairosfocus
August 21, 2011
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Methinks it is your turn first to provide the system of morality you have said you can derive but so far as I have seen, never have laid out as a cogent, coherent frame. Do, remember, you have to first provide an IS that can bear the weight of OUGHT.kairosfocus
August 21, 2011
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Dr Liddle: You lead me to make a theological point, so do pardon a moment BA, CH et al. Let's put in what you left out:
And if the most powerful is [the good, loving, just Creator] God, what then?
Why, you get this:
Jn 3: 16 “For God so loved the world that he gave his one and only Son,[f] that whoever believes in him shall not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but to save the world through him . . . 19 This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. 20 Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. 21 But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God.”
GEM of TKIkairosfocus
August 21, 2011
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I appreciate all the efforts that went into changing our format for the better, but unless we have a reply section for every division and subdivision, it is going to a be a very difficult process to manage.StephenB
August 21, 2011
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Again, God's judgement on the Midianites of some 3000-3500 years ago was punishment for Midian’s role in Israel’s apostate behavior at Baal of Peor. It wasn't whimsical, it wasn't without cause, nor was it directed at someone or some group extant today. And so any misguided zealot who thinks he is God's avenging angel today, against the Midianites of old, has taken action of his own accord, not at God's direction. But you already knew that.Charles
August 21, 2011
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No need to wait. Consult 5.1.3. It was designed specifically for you.StephenB
August 21, 2011
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For you, yes, it seems. I apologise for assuming a position you did not hold :)Elizabeth Liddle
August 21, 2011
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Seems so to me. And that's reflected in the kinds of laws most societies come up with. People don't like cheaters - people who exploit other people for selfish ends. Of course in societies where the laws are drawn up by only one section of society, things often go wrong. Theocracies have a poor record in this respect.Elizabeth Liddle
August 21, 2011
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Elizabeth said:
Meleager, I entirely agree that it is self-evidently immoral to be cruel.
Is it still self-evidently immoral to be cruel even if the local justice system says otherwise?Meleagar
August 21, 2011
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"Excellent. In that case we do not disagree." Which means the following indeed is a rabbit trail :) "it is not a “rabbit trail” to ask what the objective basis is for morality under theism." Vividvividbleau
August 21, 2011
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Actually my position is not that the atheist has no objective basis for morality.
Excellent. In that case we do not disagree.Elizabeth Liddle
August 21, 2011
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And had God Himself actually dictated those atrocities, you’d have a point. But misguided zealots committed the atrocities.
Numbers 31.Elizabeth Liddle
August 21, 2011
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"If you want to make the claim that under atheism we have no objective basis for morality, it is not a “rabbit trail” to ask what the objective basis is for morality under theism." This is funny, most atheists deny that there is an objective good, an objective morality that exists outside of whatever we think is good. So you are asking me to disprove the position of the atheist that there is no objective good? Really??? Actually my position is not that the atheist has no objective basis for morality. It is my position that any atheist that denies that there is such a thing as an objective standard of good is using words that have no meaning ie "morality" To say something is moral is to assume there is some objective standard by which one can compare various degrees of moralness. If that standard does not exist morality is nothing but a word that means "my particular preference" "The way I think things should be" "How I think people should act" etc, etc. Vividvividbleau
August 21, 2011
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Meleager, I entirely agree that it is self-evidently immoral to be cruel. What I am saying is that this self-evident truth has nothing to do with theism, and that you have not demonstrated to my satisfaction that it is. In fact, if we take the God of the bible as a model, it is far from self-evident that cruelty is immoral, as the God portrayed there frequently advocates it.Elizabeth Liddle
August 21, 2011
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If you want to make the claim that under atheism we have no objective basis for morality, it is not a "rabbit trail" to ask what the objective basis is for morality under theism. Because as far as I can tell, picking a basis out for morality out of any theism involves subjective cherry-picking. I'm inviting people to convince me otherwise. kf has had a go.Elizabeth Liddle
August 21, 2011
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Elizabeth: I'm not arguing about flavors of gods or religions; I'm explaining to you the difference between rational morality and non-rational morality. If there is an objective good, then there are self-evidently true true statements we can make about that good, in the same sense that we can make self-evidently true statements about all sorts of things we hold to be objectively-existent phenomena or as extensions of first principles. It is self-evidently true that it is immoral (not good) to be cruel; brutality is a form of cruelty. There is never any moral justification for cruelty. Cruelty is fundamentally evil (not-good). Therefore, it is necessarily true that it is immoral to be brutalize your wife - or anyone else - regardless of what any god supposedly decrees or any "human justice system" legalizes. You see, when you proceed from the premise that there is an objective, necessary good, it provides a rational axiomatic basis by which to disagree with and challenge the claims of any society, legal system, or religious decree by using reason and logic. Without a sound basis, one is left appealing to self-defeating, subjective principles for their moral system, inserting them and removing them whenever one finds their particular moral proclivity they are advocating at a standstill. Is cruelty ever morally justifiable, Elizabeth? Is brutality ever morally justifiable? In and of themselves? Unfortunately, under your "human justice system" arbiting system, the answer is "yes" - whenever a society considers brutality and cruelty legal, it is then moral.Meleagar
August 21, 2011
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