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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
Dr Liddle: Pardon but, first, there you go again: "I see no evidence that . . ." This is selectively hyperskeptical dismissal, again -- as has been pointed out to you before, and at minimum verges on willful denial of that which is evident. You may well DISAGREE that ethical theism provides warrant for OUGHT on the foundational ID, the good Creator God, but that is utterly not the same as that there is "no evidence" backed up by reasoned argument that provides support or warrant for the proposition. And indeed it should be evident to all but those willfully blind that if our world was created by a good God in accord with his character then that world will have in it not only an IS capable of grounding ought, but a framework in which the struggle to virtue makes sense. Namely that the power to truly love and act on love demands the power of real choice. Unfortunately, choice is not real unless it can be turned in other, self-centred directions. And in that context your proposed rebuttal argument:
religion is a major factor in tribal identity, witness countless wars waged on religious pretexts . . .
fails. For, that some would chose to abuse the good to do evil, is not a refutation of the reality of or our duty to the good. The reality of counterfeit money is a back-handed proof of the real thing, not grounds for saying that real money does not exist. Or, equivalently that there is "no evidence" that real money exists. Yes, religion has been abused -- something that is prone to be underscored and shouted out drumbeat fashion by those whose only defense here is to distract from their own amorality -- but the truth is that it is the self-same motive of doing the right under God that has given rise to ever so many of the good things in our civilisation and world history that we find ourselves benefitting from. That is why when I find a refusal to balance the regrettable fact of abuse with the greater fact of right use [just say in our day, a name like Mother Teresa of Calcutta], AND the force of the point that it is the good God who does provide a ground for OUGHT, that is telling. Ever so telling. If one's image and speech about religion runs to trotting on on Torquemada to the neglect of those who rebuked him -- e.g. BOTH of the greatest saints in Spain at the time [and I say that as a convinced Protestant] -- that is telling me something and none of it good. If one is ever so hot about how religion "always" leads to theocratic tyranny, but one is unwilling to acknowledge how the double covenant view of nationhood and government under God made great contributions to the rise of modern democracy [cf documentation here], that is revealing as well. It shows the pernicious effects of glorified poisonous village atheist rhetoric in our time, and it is high time that it was recognised for what it is and corrected. Now, it is patent that we are finite, fallible, morally fallen/struggling and too often ill-willed. But it is equally plain that absent an IS that gives a warranting ground for OUGHT, we are left in a might makes right amoral mess. The only is that has that capacity would be the good Creator God. One who made the world in a way that reflects that goodness. I am not saying that such is a proof of the reality of that God, only that absent such, we are stuck in one species or another of might makes "right" amorality. Where I do think that there is a reason to infer from the reality of ought to the reality that grounds that ought, starts from the fact that we have a global consensus that we are bound by ought. If you doubt me on this, simply observe how we quarrel: we appeal to the right, and the reply is almost never "me is lion and yuh is sheep so shut up and go down de troat smooth and easy!" But, that is exactly what "might makes right" leads to. So, please, think again. GEM of TKIkairosfocus
August 21, 2011
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Well, exactly. That's why I acknowledge some force to some specific arguments about one deity rather than another: we know ours is the right God because of the miracles! But a general argument for theism as the source of objective morality seems doomeed to me. And the miracles argument seems to land us in dueling miracles. Not to mention crusades, which don't exactly reflect a non-tribal interpretation of the Golden Rule.Elizabeth Liddle
August 21, 2011
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Meleager:
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?
Human justice systems.Elizabeth Liddle
August 21, 2011
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Well, I think I understand kf's explanation, but that seems specific to Christianity. I'm not aware that you have given me one. I mean, you have mentioned the idea that under theism, humans are created to fulfil a purpose, but how are we supposed to know what that purpose is without making a "subjective" judgment? Many cultures have assumed that they were created to fulfill a theistic purpose, but have responded by assuming that their creator wanted human sacrifices, or the death of infidels.Elizabeth Liddle
August 21, 2011
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Meleager, If humans have an objective purpose (which could only be possible if they were created by a sapient entity for a purpose), then morality is a subjective description of an objective commodity Why assume that" purpose" leads to some objective moral good ? Orcs created by Sauron were objectively morally good? In the end, subjective morality can only lead to might makes right as the basis for moral principles, In the view of many atheists the divine is the ultimate "might makes right".velikovskys
August 21, 2011
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You could answer my question, Elizabeth: 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?Meleagar
August 21, 2011
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It tells you that the moment you subjectively decide that the bible/quran/torah/book of mormon/fill-in-the-blanks... is an objective description of the foundational truths of our existence. And that is the root of the problem. Theism can be no more objective than the subjective choice to believe in it. 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. And round and round it goes. fGfaded_Glory
August 21, 2011
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Thanks! So, what I think you are saying there, kf, is that it's not so much that theism gives you your objective "ought", but that, specifically, Christianity does, because Jesus endorsed the Golden Rule, and we know that this is correct because of the evidence that Jesus is God?Elizabeth Liddle
August 21, 2011
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I still don’t understand how you are deriving morality from theism. I don’t understand what this means.
I don't expect that you ever will, regardless of how many times I, or anyone else, explains it.Meleagar
August 21, 2011
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Pardon, I don't know what went wrong. Link.kairosfocus
August 21, 2011
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F/N: Following up, I must point out that evolutionary materialism by contrast has in it no IS that grounds OUGHT. As Plato points out in the clip below, it ends up in one variety or another of radical relativism, manipulation of perceptions in the community to support this view or the other, and ultimately can only appeal to "the highest right is might." That is, from one of the leading lights of our civilisation, we have been warned for 2350 years, on the matches we are now playing with in the name of "science." Here is Plato’s warning from 360 BC, in The Laws, Bk X: ____________ >> [[The avant garde philosophers, teachers and artists c. 400 BC] say that the greatest and fairest things are the work of nature and of chance, the lesser of art [[ i.e. techne], which, receiving from nature the greater and primeval creations, moulds and fashions all those lesser works which are generally termed artificial . . . They say that fire and water, and earth and air [[i.e the classical "material" elements of the cosmos], all exist by nature and chance, and none of them by art, and that as to the bodies which come next in order-earth, and sun, and moon, and stars-they have been created by means of these absolutely inanimate existences. The elements are severally moved by chance and some inherent force according to certain affinities among them-of hot with cold, or of dry with moist, or of soft with hard, and according to all the other accidental admixtures of opposites which have been formed by necessity. After this fashion and in this manner the whole heaven has been created, and all that is in the heaven, as well as animals and all plants, and all the seasons come from these elements, not by the action of mind, as they say, or of any God, or from art, but as I was saying, by nature and chance only . . . . [[T]hese people would say that the Gods exist not by nature, but by art, and by the laws of states, which are different in different places, according to the agreement of those who make them; and that the honourable is one thing by nature and another thing by law, and that the principles of justice have no existence at all in nature, but that mankind are always disputing about them and altering them; and that the alterations which are made by art and by law have no basis in nature, but are of authority for the moment and at the time at which they are made . . . These, my friends, are the sayings of wise men, poets and prose writers, which find a way into the minds of youth. They are told by them that the highest right is might [[ Evolutionary materialism leads to the promotion of amorality], and in this way the young fall into impieties, under the idea that the Gods are not such as the law bids them imagine; and hence arise factions [[Evolutionary materialism-motivated amorality "naturally" leads to continual contentions and power struggles; cf. dramatisation here], these philosophers inviting them to lead a true life according to nature, that is, to live in real dominion over others [[such amoral factions, if they gain power, "naturally" tend towards ruthless tyranny; here, too, Plato hints at the career of Alcibiades], and not in legal subjection to them . . . >> ____________ Yes, we were warned 2,350 years ago on the amoral implications of evolutionary materialism. By a leading voice in our intellectual culture. Who in correction then went on to discuss the self-moved ensouled living entity, and to draw a cosmological design inference. (He began by distancing himself from the pagan traditions.) Those who refused to heed this and subsequent warnings have some serious explaining to do. GEM of TKIkairosfocus
August 21, 2011
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I still don't understand how you are deriving morality from theism. You say: only theistic (objective human purpose) morality provides a sound basis for a rational morality. I don't understand what this means.Elizabeth Liddle
August 21, 2011
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Elizabeth, 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 arbit our disagreement? As far as deriving an ought from theism; unless humans were created to fulfill a purpose, there is no objective "good"; "good" refers to purpose or goal. A thing is "good", or a "should", only if it advances or fulfills a purpose, moves towards a goal. If humans simply pick whatever "good" they wish to advocate for, then the good is subjective, and thus morality is a subjective description of a subjective commodity. If humans have an objective purpose (which could only be possible if they were created by a sapient entity for a purpose), then morality is a subjective description of an objective commodity. Either way, humans can come up with "oughts", but the problem with deriving oughts from a subjective good is that it is no different from any subjective fashion or taste; there is no basis for agreement on any principle other than happenstance proclivity, because we are doing nothing more than asserting what our personal tastes are. The agreement that "the good" is objective gives us reason to believe that we can can reason our way to understanding proper moral behavior even if we disagree about many things. If "the good" is an objective commodity - the purpose of humans - then there will be (as with any objective commodity) self-evidently true statements (such as: it is always immoral to torture infants for one's personal pleasure) that can be found which will serve as the basis for reasoning to necessarily true moral statements, statements that are true on a contingent basis, and general principles of morality. However, the agreement that "the good" is a subjective commodity gives us no hope that reason can discern true statements about what "the good" is, any more than reason can discern which tastes better - an apple, or an orange. Thus the moral subjectivist must abandon reason and move to rhetoric, emotional pleading, and appeals to consensus, empathy, or conscience, when they have provided no rational ground to consider any of those things. In the end, subjective morality can only lead to might makes right as the basis for moral principles, whatever form that might may take - emotional, strength, manipulation, consensus, etc. Only theistic (objective human purpose) morality provides a sound basis for a rational morality.Meleagar
August 21, 2011
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PS:
Absent an ethical, creational anchor for fundamental equality, the Golden Rule evaporates into treat my tribe well, treat others as objects to be used.
I agree that it can easily so evaporate. I see no evidence that theism rescues it, though. Indeed, religion is a major factor in tribal identity, witness countless wars waged on religious pretexts.Elizabeth Liddle
August 21, 2011
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btw, your link doesn't work - could you give it again?Elizabeth Liddle
August 21, 2011
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I'm sorry kf, but I still have not read a post that explains to me how you derive an ought from theism. How does theism tell you what is right and and what is wrong? Objectively?Elizabeth Liddle
August 21, 2011
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Dr Liddle I am disappointed. You have been repeatedly pointed to discussions on how an ethical theism grounds -- at worldviews level -- OUGHT in the foundational IS of an inherently good, loving Creator God. Nor is this point exactly news in our civilisation, it is a classic point of the Fathers in response to Euthyphro dilemma type arguments. (Cf here on for just one 101-level approach, as you have been previously directed.) Such theism based on the Good God who made us equally in his image is also historically a key part of the foundation of modern democracy, as Locke's citation from Hooker in Ch 2 Sect 5 of his 2nd essay on civil govt shows, and as is reflected in the US DOI of 1776. Hooker:
. . . if I cannot but wish to receive good, even as much at every man's hands, as any man can wish unto his own soul, how should I look to have any part of my desire herein satisfied, unless myself be careful to satisfy the like desire which is undoubtedly in other men . . . my desire, therefore, to be loved of my equals in Nature, as much as possible may be, imposeth upon me a natural duty of bearing to themward fully the like affection. From which relation of equality between ourselves and them that are as ourselves, what several rules and canons natural reason hath drawn for direction of life no man is ignorant.
Absent an ethical, creational anchor for fundamental equality, the Golden Rule evaporates into treat my tribe well, treat others as objects to be used. Just as the OP observes. Please, think again. GEM of TKIkairosfocus
August 21, 2011
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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). That's objective ethics, by definition - a system of ethics that transcends subjective desires. I'd like to know how you derive an objective system of ethics from theism.Elizabeth Liddle
August 21, 2011
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When the moral subjectivist is asked what the basis is for any such morality, it will eventually shake down to consensus (majority decides), which then brings up the question, if morality is a description of how people ought to behave, and the consensus is that atheism (or insert whatever the minority opinion is of the one you are debating) is immoral, then isn't the atheist being immoral by their own definition of morality? Shouldn't they try to conform to the consensus norm? When confronted with the conundrum of how to advocate for a change in moral views if the minority is by definition always an immoral position, the subjectivist will then have to insert another principle for "what is moral", something along the lines of "what is best for most people". But, what if "most people" disagree with that principle being a moral axiom? Even if we agree with it, how do we resolve fundamental conflicts of how to define "what is best" for most people? All non-theism based moralities eventually reduce to "might makes right", which is self-evidently not a sound moral principle. There is either a god, or there is no morality worth troubling oneself over.Meleagar
August 21, 2011
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