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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
This started with the comment
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.
Later comments have claimed that this is not about might being right. If so, then divine retribution can have nothing to do with it, since retribution is imposed by might. To be consistent with the claim that might is not right, the sentence should have read: The guy who kicks cats anyway, and feels bad about it, may resolve his problem by deciding that there is no God and therefore no basis to feel bad. But unless you're a psychopath, it's probably hard not to feel bad about a destructive outburst of anger. You can't reason your way out of feeling bad, whether an atheist or not.Philip
August 21, 2011
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"Well, that distinguishes them, I guess, Stephen, but it doesn’t tell me which one is the True God." "But I’m still waiting for enlightenment as to how we are supposed to derive a system of ethics from religion in general, and Christianity in particular. How do you judge which commandments to take seriously and which to discard?" Elizabeth these are nothing more than rabbit trails to distract the obvious fact that your only basis for what is good comes down to what KF wrote "i.e we are back to there is no right, there is no wrong, there is only power. Reductio ad absurdum, nihilist style." What is so ironic is that you almost seem to be arguing that the God of The Old Testament is bad when under your system he cannot ever be bad since if God is almighty, and might makes right, God is always right and good. To repeat KF "Reductio ad absurdum, nihilist style" Indeed Vividvividbleau
August 21, 2011
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Elizabeth:
Divine moral law has been appealed to to justify all kinds of atrocities.
And had God Himself actually dictated those atrocities, you'd have a point. But misguided zealots committed the atrocities. When someone violates the Constitution, do you blame the words of the Constitution, do you blame the founding fathers who wrote it, or do you blame the violater?Charles
August 21, 2011
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Elizabeth:
Abraham and Isaac? Exodus 34?
as if this were evidence of God being unreasonable and whimsically changing His mind about what is and is not good. Had God actually let Abraham kill Issac, you'd have a point. But He didn't, did He. As for Exodus 34,
Exo 34:13-14 NASB "But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim 14 --for you shall not worship any other god, for the LORD, whose name is Jealous, is a jealous God--
which you conveniently ignored, in which God states His reasons which are moral, not whimsical. Now if you want to accuse God of being Moral and Jealous, that would be different, but that wasn't your argument, was it.Charles
August 21, 2011
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re 4.1.1 FG “Of course theists of all colours will now step up and claim that their partcular colour is, objectively, the one and only true one and all others are false.” I think what gets lost in these kinds of debates is the idea that one at the outset must postulate a ‘god” and from there derive an objective “good”. Of course once one appeals to a “god” then the questions about which god ( as if it is possible that if God exists there can be more than one LOL) starts to populate the bandwidth of the stheist and round and round we go. One need not appeal to a “god” to postulate the idea that there is “objective good”, a good that exists independently of what one thinks is good. The starting point is not God’s existence, it is (IMO) if there is such a thing as “good” there must exist an “absolute good”, an absolute standard that is unchangeable. Indeed an absolute unchangeable oughtness. If there is no such thing as “absolute good” talk about good is nonsense. As KF rightly points good is reduced to whatever “might” makes right. We see this in Meleager”s questions directed and ever so artfully dodged by Elizabeth. Indeed the subjectivist cannot answer the question as to what is good other than ultimately to appeal to “whatever might makes right is good” Indeed Faded Glory and I went back an forth for weeks over at the old ARN blog where eventually FG admitted ( after weeks of back and forth) that this was indeed the case. 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. I cannot speak for all theists but not all theists would agree. If God is the ground of good it need not be because of Gods might rather Gods being. Because God is good “good makes good” because God is right “right makes right” Vividvividbleau
August 21, 2011
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Meleager: please tell me how you decide whether a religion in which the deity decrees that women submit to their husband's brutality is or is not the True Religion.Elizabeth Liddle
August 21, 2011
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So, it seems that in Elizabeth's moral view, since she has declared "human justice systems" the arbiter of moral principles (and thus morality) if a human justice system considers it moral to exterminate jews, torture infants or treat women and children as property, then those things are by definition moral. That means that if Elizabeth found herself in a culture where the justice system decreed that she submit to her husband's brutality and not learn to read or drive, but simply produce children, than that is what she should pursue as her behavioral "ought", since morality describes how people ought to behave.Meleagar
August 21, 2011
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Divine moral law has been appealed to to justify all kinds of atrocities. The fact that sometimes it shapes what we would call improvement in human justice is something to be grateful for. But I'm still waiting for enlightenment as to how we are supposed to derive a system of ethics from religion in general, and Christianity in particular. How do you judge which commandments to take seriously and which to discard?Elizabeth Liddle
August 21, 2011
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Well, that distinguishes them, I guess, Stephen, but it doesn't tell me which one is the True God. Although I'm not that persuaded by your distinctions:
For one thing, the Christian God provides a set of moral absolutes based on His unchanging goodness and explains the relationship between those standards and the end for which we were created, which is union with God.
Where?
The Muslim God can be unreasonable and whimsically change his mind about what is and is not good (The doctrine of abrogation).
Abraham and Isaac? Exodus 34?Elizabeth Liddle
August 21, 2011
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[What will arbit our disagreements on morality?] Elizabeth: "Human justice systems." You have it backwards. Civil law is not supposed to inform the objective moral code, the objective moral code is supposed to inform civil law. To understand that point, just ask yourself this question: Which human justice system arbited our disagreement about civil rights? Was it the American justice system that once ruled in favor of slavery or was it the American justice system that later ruled against it? In fact, it was Martin Luther King's appeal to the Divine moral law (humans are made in the image of God) that shaped the improvement in the human justice system.StephenB
August 21, 2011
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FG: You seem to be particularly worked up over miracles. Actually, there is just one miracle that needs to be really addressed, this one. After that we can address any other claimed miracles that are said to counter this one. So, can you refute this particular miracle and the 700 year old prophecy behind it? Gkairosfocus
August 21, 2011
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---Elizabeth, "OK, go on. How do you distinguish your God from, say, Allah?" One could point to at least twenty five major differences. For one thing, the Christian God provides a set of moral absolutes based on His unchanging goodness and explains the relationship between those standards and the end for which we were created, which is union with God. The Muslim God can be unreasonable and whimsically change his mind about what is and is not good (The doctrine of abrogation). Further, Allah, as expressed in Muslim theology, has no desire to be intimate with his creatures. To be personally intimate with someone is not the same thing as submitting to a master/slave relationship.StephenB
August 21, 2011
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KF In fact this is the only concept of God that is logically and morally coherent. (Which is itself a clue that you are on the track of the truth here. That which is ultimately true will be empirically adequate, logically coherent and explanatorily elegant and powerful That is nicely put. But really, the logic of god is what motivates the majority? I think it is equal part carrot and stick,his power not only to punish eternally but reward with the ultimate desire of most humans, everylasting life.velikovskys
August 21, 2011
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Morality is inextricably tied to the “good.” What does it mean for something to be good? Something is good if it operates the way it was designed and intended to operate. Thus, a good can opener is one that opens cans well. A good pencil is one that writes well. A pencil cannot be a good can opener because it was not designed to do that. If it tries, not only will it fail in its mission, but it will destroy itself in the process. (Of course a good thing can be used for a bad moral purpose, such as a knife [used for torture] or gas [used for genocide as in a gas chamber]) What is a good person? A good person is one who habitually behaves in a way that is consistent with the purpose of his existence, which is to achieve union with God by choosing to love God and neighbor. What is a good act? A good act is one which moves a person in the direction of the purpose or destiny for which he was created. What is morality? Morality is the behavioral standard or vehicle by which we arrive at our destination. If we have no destination, then it is ridiculous to speak of morality at all. All this will become evident to you the moment that you try to define the meaning of the word "good." Why not have a go at it? The golden rule is fine as far as it goes, but it does not provide sufficient information about how and when a person is successfully achieving his/her moral end. An adulterer could love his neighbor as he would prefer to be loved---if he happens to prefer adultery. The objective moral law clarifies that point where the golden rule is vague and elusive: Thou Shalt Not Commit Adultery. The standard (morality) must come from the outside because the purpose that defines the standard (the good) comes from the outside. If we are not designed or created for a purpose, then there could be no such thing as a moral act or an immoral act since there would be no ideal to achieve or frustrate. Accordingly, morality cannot be subjective or fashioned according to one’s personal tastes. Indeed, the whole point of morality is to inform us about which of our preferences ought to be retained and which ones ought to be abandoned—not to codify our preferences and call them morality.StephenB
August 21, 2011
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OK, go on. How do you distinguish your God from, say, Allah?Elizabeth Liddle
August 21, 2011
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Melleager: God is not postulated as having good, or on deciding what good is, or choosing or inventing good; god is what good is. God is good. So" good" is relative and subject to which god you believe in? Kinda like atheists without the middle man. It can only be said that “might makes right” if there is an assortment of different things that might can be used to enact as right. Yes I see the difference in an absolute sense,but in actuality god's might is used to enforce the good, by punishing the bad if not now then unavoidably in the future.It hard to see a big difference between(as a homage to Denyse ) the bloated government giving you a choice between the good in their view( paying taxes ) or jail.velikovskys
August 21, 2011
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And if the most powerful is God, what then?Elizabeth Liddle
August 21, 2011
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Well, derive it then. Go on, let's see it. I can't tell until I've seen it.Elizabeth Liddle
August 21, 2011
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Pardon, I just made several responses on points above, and provided a link that I hope works. (I struggle with this threaded system.)kairosfocus
August 21, 2011
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It is perfectly possible to posit a set of rules on the might of your mind or the assertion of your feelings or of court systems and parliaments backed up by police forces and armies, but that has utterly nothing to do with grounding this beyond the particular consensus of a given culture and time, i.e we are back to there is no right, there is no wrong, there is only power. Reductio ad absurdum, nihilist style.kairosfocus
August 21, 2011
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Mung,
I say it is perfectly possible to derive a system of ethics from a bowl of pudding. What makes your system better than mine?
Good question.Clive Hayden
August 21, 2011
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Actually it is worse, she just admitted implied that might makes right, it is the justice system of the most powerful that prevails.kairosfocus
August 21, 2011
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VS: that is because -- being themselves trapped in systems that boil down to might makes right -- they are willing only to see the power of God [and to perceive it as a treat, especially in cases where they are suppressing truth and right they know or should know], they do not reckon with the issue that we are specifically dealing with God who is good as to essential character so that goodness and God cannot be severed. In fact this is the only concept of God that is logically and morally coherent. (Which is itself a clue that you are on the track of the truth here. That which is ultimately true will be empirically adequate, logically coherent and explanatorily elegant and powerful.) GEM of TKIkairosfocus
August 21, 2011
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Elizabeth Liddle:
I’ve said it is perfectly possible to derive a system of ethics without reference to theism, and I’ve also said how (essentially, the Golden Rule ensures that individuals don’t prioritise their own interests above those of other).
So you've said it. So what. I say it is perfectly possible to derive a system of ethics from a bowl of pudding. What makes your system better than mine?Mung
August 21, 2011
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Dr Liddle: Actually the worldview level ethical theism under main discussion here is before questions of specific theistic traditions come up. Indeed a pioneer of this pattern of thought in at least some respects is Plato, in the very passage I have repeatedly cited from The Laws Bk X. GEM of TKIkairosfocus
August 21, 2011
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FG: It is painfully plain that you are resorting to empty rhetoric in dismissive resistance to the actual argument that can be read here on. I have provided the argument, it is you who needs to provide to us some evidence that you have read it with understanding. Yes, YOU need to provide the fair paraphrase, to show that you comprehend what you object to. Then, once you have shown that you understand what you object to, kindly show me where in the main argument there is any appeal to any particular religious tradition or scripture. You will find none, for the argument in question is a worldviews argument. I think you owe us an apology for making a false assertion in the teeth of easily accessible evidence, that the issue is philosophical, grounding of worldviews, not religious. Your patent antipathy for and contempt towards the Christian Faith is driving you into closed mindedness and willful, empty rhetorical dismissal on ill-founded talking points about circularity. (If you want to see what a warrant for the core claims of that faith are like, I suggest you look here for a 101 level survey. And it would be interesting to see your fair summary and response on the merits.) Please, do better than this. GEM of TKI PS: FYI, the crusades -- which were indeed badly carried out and associated with some pretty awful behaviour by people who should have known better, were in fact counter-offensives to a surge of conquest, abuses and massacres of thousands of pilgrims and worse [e.g. the 1065/6 equivalent of the 9/11 attacks -- ever wondered why so many Germans, Franks and English cared about events in the Middle East?]. They were not simply tribalistic hatred, and the common rhetoric to that effect is grossly ill-informed and misleading. Worse, the trotting out of one-sided litanies of the real and imagined sins of Christendom as though that countered the principles as already explained is simply a revelation of the sort of well-poisoning rhetoric that you have swallowed and the resulting hostility. Sadly, fairly common in our day. What you need to realise is that there is not an IS that can ground the OUGHT that transcends the tribes then you are stuck in the trap of might makes right. And, since you seem to have a particular antipathy to the Christian scriptures, I will cite them on this matter, as it turns out from the passage used for the sermon we just listened to today:
Col 3:5So kill (deaden, [a]deprive of power) the evil desire lurking in your members [those animal impulses and all that is earthly in you that is employed in sin]: sexual vice, impurity, sensual appetites, unholy desires, and all greed and covetousness, for that is idolatry (the deifying of self and other created things instead of God). 6It is on account of these [very sins] that the [holy] anger of God is ever coming upon the sons of disobedience (those who are obstinately opposed to the divine will), 7Among whom you also once walked, when you were living in and addicted to [such practices]. 8But now put away and rid yourselves [completely] of all these things: anger, rage, bad feeling toward others, curses and slander, and foulmouthed abuse and shameful utterances from your lips! 9Do not lie to one another, for you have stripped off the old (unregenerate) self with its evil practices, 10And have clothed yourselves with the new [spiritual self], which is [ever in the process of being] renewed and remolded into [fuller and more perfect [b]knowledge upon] knowledge after the image (the likeness) of Him Who created it. 11[In this new creation all distinctions vanish.] There [c]is no room for and there can be neither Greek nor Jew, circumcised nor uncircumcised, [nor difference between nations whether alien] barbarians or Scythians [[d]who are the most savage of all], nor slave or free man; but Christ is all and in all [[e]everything and everywhere, to all men, without distinction of person]. 12Clothe yourselves therefore, as God's own chosen ones (His own picked representatives), [who are] purified and holy and well-beloved [by God Himself, by putting on behavior marked by] tenderhearted pity and mercy, kind feeling, a lowly opinion of yourselves, gentle ways, [and] patience [which is tireless and long-suffering, and has the power to endure whatever comes, with good temper]. 13Be gentle and forbearing with one another and, if one has a difference (a grievance or complaint) against another, readily pardoning each other; even as the Lord has [freely] forgiven you, so must you also [forgive]. 14And above all these [put on] love and enfold yourselves with the bond of perfectness [which binds everything together completely in ideal harmony].
Do you observe the aspect of the text that transcends just the tribalism I raised this morning before we set out to church in the teeth of a passing tropical storm? That is an example of the challenge we must ever face to live by the Golden Rule etc on the ground.kairosfocus
August 21, 2011
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How do you distinguish the True God from False Gods if not subjectively?
The same way we discern any true statement from false ones - we use logic.Meleagar
August 21, 2011
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Meleager:
I’m using the term “good” in the Aristotlean “Final Cause” sense, not in a subjective sense. If we were created for the purpose of annihilating the kingdoms of men, that would be our “good”. Our objective purpose would be the grounding for what “good” means.
Well, exactly! That's my point! How do you decide what objective purpose is? How do you distinguish the True God from False Gods if not subjectively?Elizabeth Liddle
August 21, 2011
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Why assume that” purpose” leads to some objective moral good ? Orcs created by Sauron were objectively morally good?
I'm using the term "good" in the Aristotlean "Final Cause" sense, not in a subjective sense. If we were created for the purpose of annihilating the kingdoms of men, that would be our "good". Our objective purpose would be the grounding for what "good" means.
In the view of many atheists the divine is the ultimate “might makes right”.
It can only be said that "might makes right" if there is an assortment of different things that might can be used to enact as right. If there is only one right, one good, then might doesn't make it right, it is fundamentally good, and fundamentally right. Might can only be used for the good, or against it. God is not postulated as having good, or on deciding what good is, or choosing or inventing good; god is what good is. God is good.Meleagar
August 21, 2011
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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 Elizabeth responds:
Human justice systems.
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?Meleagar
August 21, 2011
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