Here we go again: Morality

On the stone god’s blog, I ask

Ark, could you ask your Christians whether a thing is good because God commands it or god commands it because it is good?
Could they give an example of an objective moral and with supporting justification.

and then I get

What is the nature of God. God is good. God is love. Love and goodness are the very essence of God.

God is certainly not arbitrary in His moral actions, nor is God subject to some external standard of morality that governs His decisions…God isn’t arbitrarily deciding what is good and what is evil on a whim. Rather, it is God’s nature to do good, and God never acts contrary to His nature.
…the ground of morality is God’s nature and not some external standard to which God must adhere. God’s sovereignty is preserved as well as an objective standard for morality, i.e., God’s nature.

The Scriptures, God’s self-revelation to humanity, illustrates this quite nicely. A sampling of passages that demonstrate that goodness is grounded in God’s nature:

God commands certain actions as good and therefore to be done and forbids certain other actions as evil and therefore not to be done. What is good is not good simply because God commands it. It is good because it is reflective of His divine nature.

My first question is, did he understand my question? My question is about the nature of good. Are things good independent of god or do they get their goodness from god? And if all that is is the handiwork of god, how can anything be bad? IS it conceivable that a good god has through omission let bad exist? Is this fellow willfully ignorant or do we blame it on his upbringing?

The claim god is good is asserted without proof. The author has not demonstrated that god is and that it is good. It is not enough to claim god is good. God’s existence has not been demonstrated. It is quite evident the author of the above comment is ignorant of theologians who have argued god’s nature is unknowable. I propose they settle this small matter first then get back to us.

By saying god doesn’t act contrary to its nature, we must assume the author implies all a god does is good. That must include, in the case of the god of the bible, drowning all that lives, save a few, is good. Cursing the earth is good. Turning out A & E for a minor infraction is good. A further question is how does this fellow know all this about god? And the value judgement of god? Can he tell us what to god is evil? IS it the same with what he considers evil or are they different?

I have deleted the bible references because they are useless in this discussion. So far as I can tell, the theologian has not demonstrated the bible to be the word of a god, any god. On the contrary, most of the bible passages look like the ramblings of a deranged mind. Or maybe, god is deranged and we have been thinking the bible as is, could not come from a god. I think we have been holding god to a high standard without justification.

The god of the bible gave Joshua express orders to kill the Canaanites. The god of the bible is recorded to have drowned the Egyptian army, to have sent bears to kill children. The list of the moral things this god is said to have done have been listed before by others with much patience than yours truly.

It is tiring dealing with people who will not read.

Got a question 

Most animals are not malicious. This does not mean they do not call their mates occasionally. They do. Recently a chimp was killed and eaten by members of his troup or colony?

My question is why are humans capable of expressing the whole range of behaviour from altruism to sheer unbridled malice? What is it about us that makes this possible? 

the moral sense

There are authors who can make you laugh. There are authors who can make you think. Then there are authors that can make you do both. I think Mark Twain is in the last class.

In Mysterious Stranger, he does this so well. The character Satan, ably represented by Philip Traum, cautions against misuse of the word brutal. He insists, and you would agree, that the things treated under this heading no brute has been found guilty. He suggests we respect the higher animals.

The things were classify inhuman too are wrongly classified. Only humans are capable of them. Think rape, slavery, torture, war, exploitation all very human. It is our nature to do these things. We find them abhorrent, that I admit, but it is in our nature to do them. No lion kills another out of malice or kills a zebra because it can. And he says we are capable of these abuse because of the moral sense – the judge of good and bad.

He writes

No brute ever does a cruel thing, that is the monopoly of those with the Moral sense. When a brute inflicts pain he does it innocently; it is not wrong; for him there is no such thing as wrong. And he does not inflict pain for the pleasure of inflicting it, only man does that. Inspired by that mongrel Moral Sense of his! A sense whose function is to distinguish between right and wrong, with liberty to choose which of them he will do. Now what advantage can he get out of that? He is always choosing and in nine cases out of ten, he prefers the wrong.

I think, here

There shouldn’t be any wrong; and without the Moral Sense there couldn’t be any. And yet he is such an unreasoning creature that he is not able to perceive that the Moral Sense degrades him to the bottom layer of the animated beings and is a shameful possession

he took a lot of liberty with facts. Would we be better off without the moral sense? Would we find slavery abhorrent or it would be as natural as marrying off a nine-year old?

Is Mark Twain right [ the Moral Sense again] in defending the brutes? Should we find a word to replace brutal in our description of cruelty to one another. No other animal, I think, treat their fellows as we do. And whatever we describe inhumane, acts very human, can we find a more proper word for them?

This brings to mind the issue of whether human persons are naturally good or bad or whether these traits are learned. Jean Jacques Rousseau, I think, argued that we are naturally good. Another philosopher, I can’t recall claimed we are not good and are in need of salvation but the one I agree with is we are not any of the above. It is our actions that should be judged. If I dispatch the president and his cabinet, do I become a bad person or a person guilty of murder?

And while talking about murder, if in a revolution, we kill the president, his family and cohorts, no one gets arrested, why should I be, if I do it on my own for the public weal?

good without god

I will, as with Socrates in Euthyphro, ask what is good.

The author of can you be good without god wants us to believe that without following his holy book we are incapable of being good. And good, he tells us is what the Koran says is good. He tells us reason or ends are not required, blind obedience is what counts.

He writes,

What is needed in a system of morality is not the end goal, but actually clear directives on which actions are right and which are wrong, covering all conceivable contexts. This is what the Qur’an in particular, claims to achieve.

Had this been the case with the Koran or any holy religious book, interpretation or exegesis would be unnecessary. If the bible directs you to kill your neighbour for working on Sabbath, there is no debate. If the Koran says kill the infidel, it is absolute.

I, for the life of me, do not know how one can arrive at a conclusion that

Humanism is therefore no more than a formalised system of convincing yourself that what you are doing is for the betterment and wellbeing of others.

Maybe this fellow understands humanism to mean something different from what I know it to mean or represent. Put simply we are capable of solving our problems and no god above will do anything to improve our lot.

But he lies when he writes

People try to claim that it is religion which is utilised as a pious front for the doing of evil, and that more people do evil in the name of God than for any other reason. This may be the case but there is a difference here – people do evil in the name of God, in spite of the clear teachings of various religions on which actions are right and which are wrong. Humanism on the other hand has no teachings which could act as a buffer against the evil done in its name.

For example, the directive in the bible to not suffer a witch to live was used as a justification for the witch burnings and similar commands appear in the Koran as justification for jihad, which is English for killing for god or is it Allah! And humanism has many teachings that one could look to if one were interested. And these go thousands of years before some pedo dreamed the Koran into existence.

When our author writes

It is also worth asking the question that “what makes a good, moral person?”

it is evident, at least in my view, that they are asking the wrong question. The question that ought first to be settled is what is good, what is moral. The question Socrates wants dispensed with in the Euthyphro. And I don’t think this author has addressed this small matter of definition.

What is instinct? Is there a difference between when a person acts instinctively and when they just act? I am even confused here.

It may be true, I don’t know, that

Humanism gives no directives and no instruction on what action is right in which context and which action is wrong in which context, it totally falls short of defining morality.

but I will say without fear of contradiction that neither does the Koran nor any religion for that matter deal with all available scenarios or even any scenario. All we have from the hot heads who make religious proclamations is don’t do this or that and why because god, speaking through me commands it. If any precept is empty in directing human conduct, religion must be the most empty.

When our author writes

Humanists can also look to the human conscience, but in doing so, they are admitting that morality is a universal and absolute concept.

I am convinced he failed his philosophy classes. The conclusion that morality is universal and absolute is not arrived at by admitting human conscience as a guide. And while still on it, if human conscience is the guide, the it makes moot any need for gods and proves the case of the humanist.

I am yet to read a religious book that has as a context a starving mother forced to steal to fend for her starving children. If there is, I am open to correction.

There is a lot of material on the internet dealing with this question. Anyone with an internet connection has access to so many, it is depressing that most people with such access write such silly things about atheism.

A question for thought

In his book, The hidden face of god, Friedman writes, and I want it to be the subject of discussion

Moralities were constructed in association with deities for millenia.
How is it possible to construct any morality that will have substantial acceptance in the absence of appeal to a god?

He says elsewhere

The moral debates of this generation have the unfortunate, absurd, frustrating, annoying quality that, frequently, the two sides do not engage one another.
[…] few on either side argue head on the validity of each other’s moral starting point.  They concentrate more on the opponent’s last claim or they challenge his or her statical points.

What are your views?
And while you are at it, a meditation on death

on good

In the Euthyphro, Socrates asks Euthyphro

Soc. And what is piety, and what is impiety?

Euth. Piety is doing as I am doing; that is to say, prosecuting any one who is guilty of murder, sacrilege, or of any similar crime-whether he be your father or mother, or whoever he may be-that makes no difference; and not to prosecute them is impiety. And please to consider, Socrates, what a notable proof I will give you of the truth of my words, a proof which I have already given to others:-of the principle, I mean, that the impious, whoever he may be, ought not to go unpunished. For do not men regard Zeus as the best and most righteous of the gods?-and yet they admit that he bound his father (Cronos) because he wickedly devoured his sons, and that he too had punished his own father (Uranus) for a similar reason, in a nameless manner. And yet when I proceed against my father, they are angry with me. So inconsistent are they in their way of talking when the gods are concerned, and when I am concerned.

and conversation proceeds thus

Soc. Remember that I did not ask you to give me two or three examples of piety, but to explain the general idea which makes all pious things to be pious. Do you not recollect that there was one idea which made the impious impious, and the pious pious?

Euth. I remember.

Soc. Tell me what is the nature of this idea, and then I shall have a standard to which I may look, and by which I may measure actions, whether yours or those of any one else, and then I shall be able to say that such and such an action is pious, such another impious.

Euth. I will tell you, if you like.

Soc. I should very much like.

Euth. Piety, then, is that which is dear to the gods, and impiety is that which is not dear to them.

then Socrates asks the now famous question

Soc. We shall know better, my good friend, in a little while. The point which I should first wish to understand is whether the pious or holy is beloved by the gods because it is holy, or holy because it is beloved of the gods.

If you are wondering why I chose to bore you with this discussion, bear with me a little longer. A friend of this blog, wrote

Please Mr. Atheist don’t tell me you don’t have a religion so you don’t know what is good from bad. You’ve got to be kidding me! Faulty moral judgments don’t affect anything but us.

and so, naturally, I asked what is good? And in his final response, he writes

I have, to the best of my knowledge, defined “good.” Suppose that truth and justice prevails at all times, then the murder of a person or entity who is a significant threat to humanity or life itself is good.

I believe in pacifism but I also believe in eliminating evil, if reformation or neutralization fails.

And I am wondering why accuse the atheist of not knowing what good is when, as in this scenario, it seems that good is doing anything that enhances the life of the community regardless of what this thing really is.

I will admit, as Socrates readily does, that I want to be enlightened. I want to be told what good is. Introducing justice and truth only increases my ignorance for these terms are also problematic.

I ask whoever is knowledgeable to clear my ignorance and explain these terms.

The moral argument for the existence of god

In his book, The Arguments for god, John Hick writes

Let us consider the case-the admittedly extreme case – of the humanist who knowingly sacrifices his life for the sake of humanity as a whole. We are thus thinking of self-sacrifice on moral principle….
And the question I wish to pose is how such conscientious self sacrifice can be defended in humanist terms as rational or reasonable act?

And I will offer to argue that no such person exists, either among theists or non theists. I further suggest that the word self-sacrifice is a word that has no place in the dictionary. Additionally if a person wants to use this as an argument for the existence of a god, they should think again.