Category Archives: philosophy

Is Religious Discrimination Different?

20 Tuesday Dec 2016

Posted by in atheism, christianity, history, Islam, law, philosophy, politics, Uncategorized

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Generally I think our United States Supreme Court is overly concerned with laws establishing religion and too little concerned with laws prohibiting the free exercise of religion.  A study of the history of the establishment clause demonstrates the Supreme Court has basically turned the establishment clause on it’s head. (https://www.supremecourt.gov/opinions/03pdf/02-1624.pdf see Scalia’s concurring opinion)  But that is another discussion.  For now, I don’t want to get involved with how the amendment is interpreted but rather the more basic question of when certain distinctions may be warranted.

 

If we consider discrimination against race, gender or disability we can see that it is irrational because, it is wrong to blame someone for something they didn’t choose.  Moreover, the mere fact of a difference in race gender or disability does not seem to effect whether someone will act morally – however we want to define morality.

 

But what about religion?  It seems that it is both chosen and it does, at least potentially, effect how people will act.  This difference is indicated by the different cultures that develop based on different religious beliefs.     Is cultural discrimination a bad thing?  I would agree that someone would have to be narrow minded to not like anything about a culture – even Nazi or Soviet culture –  but on the whole it would seem ok if your dislikes of a culture outweigh what you do like about it.

 

While it might be nice if there were clear lines to draw about religious beliefs and how they should be treated by the state and individuals, it seems reality is a bit more complicated.  I will probably post more on this in the future but for right now the question remains whether religious discrimination should be treated differently then, say, race, gender or disability discrimination.

The Relationship between the Catholic Church and Science

02 Friday Dec 2016

Posted by in atheism, history, philosophy, rationality, science, Uncategorized

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Go through what you know about the title.  What comes to mind?

Did anyone think of Galileo?

For many people Galileo seems two epitomize the relationship.   But to say that turns history on its head.   Science was born in a deeply Christian culture.   As I indicated I recently finished some books by Rodney Stark and I also just finished a book by James Hannam called the Genesis of Science. (Painting a basement is always a good time to listen to some audible books)  I have to say I am simply amazed at how much of science  middle age “natural philosophers” put together before even Copernicus came on the scene.

The importance of applying math to nature, using empirical evidence to test theories, including but not limited to, how objects move, how light works, whether the earth moves, how things might work in a vacuum etc.   Why was I so ignorant of all this?   I can tell you it’s not that I was taught all this and forgot it.  All of these great medieval thinkers were left out of my education.  None of it quite fit the “scientific revolution” view of history.  You know the story where the Catholic Church had to let the poor scientists out of their evil clutches before science could advance.      If you read Hannam’s book you will see that the Catholic Church and the university system (which was heavily fostered and influenced by the Church) was actually the major force that brought about science.

So what are the facts about Christianity and Science?  For that I highly recommend Hamman’s book to get a fuller picture.   Honestly it was such a flood of new and interesting information I do not have the perspective to summarize it properly. (I offer some other blogs below that do that.)

But here I will just offer something from Rodney Stark.  Rodney Stark is what I consider a hard working scholar.  He tends to do the nitty gritty work of looking up facts and delivering the information.  He did the legwork and looked up the all the major scientists during the “scientific revolution” and addressed how religious/Christian they were.  Here is his explanation of his methodology:

“Historians typically define the era of the “Scientific Revolution” as stretching from the publication in 1543 of Copernicus’s De revolutionibus to the end of the seventeenth century. Therefore, I selected Copernicus as my first case and included all appropriate cases, beginning with Copernicus’s contemporaries and stopping with scientists born after 1680. The “whom” was a bit more difficult. First of all, I limited the set to active scientists, thus excluding some well-known philosophers and supporters of science such as Francis Bacon, Joseph Scaliger, and Diego de Zuniga. Second, I tried to pick only those who made significant contributions. To select the cases, I searched books and articles on the history of science, and I also consulted a number of specialized encyclopedias and biographical dictionaries, among which I must mention the several editions of Isaac Asimov’s Biographical Encyclopedia of Science and Technology for its completeness and lack of obvious biases. Having developed a list of 52 scientists, I then consulted various sources, including individual biographies, to determine the facts that I wished to code for each case”

Christianity and Science from Stark (2003) For the Glory of God p.22

Click to access Stark%20(2003)%20Ch.2%20For%20the%20Glory%20of%20God.pdf

Stark put the 52 scientists in 1 of 4 categories.  Clergy, devout, conventional Christian, or skeptic.   “Devout” meant that they did things that demonstrated an unusual commitment to Christianity such as writing extensively on Christianity or other works indicating strong commitment to the faith.  “Conventional Christians” would be those who did not appear to be much more than typical Christians of the time.  He gives some explanations of how he grouped these people but in general he appears to have underestimated the religiosity.  For example a scientist who became the Popes physician was categorized not as devout but just as “conventionally” religious.

Here were the results:

13 (25%) were clergy 9 of them catholic clergy,  60% were devout. There were only 2 who were skeptics.

Now yes it’s true that people in Europe at this time tended to be Christian.   But that raises the question:   Of all the places and times, was it coincidence that Science developed in Christian society?  Not in the Roman Empire, not in China, Not in Islamic cultures or Persia.  Not in any of the other times and places.    Rodney Stark and others think that is not just a coincidence.  For example, early on Christians have been open to the idea that our senses can be reliable guides to reality.  (Unlike certain Greeks that taught how the material world was relatively unreliable)    Moreover, Christians put a high value on logical thinking and reason in theology.   Christianity is an intellectual religion which made science (then known as natural philosophy) and mathematics required courses in its medieval universities.    People who argue there is a conflict between Christianity and Science are taking the rare exception and calling it the rule.

Indeed, Galileo may be the only scientist who was ever persecuted by the church for his scientific view.    And those who are aware of Galileo case can legitimately question whether it was really his views as opposed to essentially calling the pope a simpleton which lead to his persecution.  Feel free to read more on the story for youself and draw your own conclusions.   Based on what I have read I do find the Church blameworthy in that case, even if Galileo was a stubborn, egocentric, and abrasive genius.

Remaining ignorant of all the people who lead up to Galileo and Copernicus in order to push the “enlightment” myth was a sad state for educational institutions.  But there is hope this prejudice is being scraped away thanks to scholarly work.  Not only has Hamman’s work received acclaim but I am told scholars are viewing his books and their views as relatively uncontroversial – at least to those who study this matter.

Short of reading Hamman’s book I would invite those with an interest in the history of science to take a look at this blog by Tim O’neill where he reviews God’s Philosophers: How the Medieval World Laid the Foundations of Modern Science By James Hannam:

http://armariummagnus.blogspot.com/2009/10/gods-philosophers-how-medieval-world.html

Although he is himself an atheist, he also has a blog that debunks much of “new atheist” history here:

http://historyforatheists.blogspot.com/

As people who are interested in truth we should read about history and where we see the ignorant prejudices of the past being propagated, suggest the person at least read some of the above listed books or blogs.

Bearing False Witness – Book Review

17 Monday Oct 2016

Posted by in atheism, Athesism Christianity, Catholic, history, Morality, philosophy, rationality, science, Uncategorized

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I just finished listening to three books by Rodney Stark, Bearing False Witness, Triumph of Faith, and How the West Won.  Here is just a brief review of the first book.

 

In Bearing False Witness, he describes how he believes the Catholic Church has received unwarranted attacks over the centuries.   As a History buff of medieval Europe and the middle east I have come to draw similar conclusions on a variety of topics.  But this book has that as the central thesis, therefore he marshals the facts for more coherent case.

 

Stark puts it all together with his central thesis in mind and does so in an informative way.  He covers different issues with a broad brush.  These include the Church’s interaction concerning Nazism, the Crusades, the bible’s formation, treatment of other religions including Judaism, the inquisition, slavery, science, and tyrannical governments. Since he covers the issues in a relatively broad brush the book is an easy read/listen.

 

The topics included some information that I already learned from other sources as well as new information.  I found that when he covered a topic I already had background information on, he was fair in his treatment.   That’s not to say he took pains to present every possible counter example, but on the whole he was fair.

 

He opens with a question the question why bother trying to defend the church and dredge through all this history?     It’s a question I asked myself in a prior blog.  But whereas I could not formulate a decent answer, he did by quoting Garrett Mattingly “Nor does it matter at all to the dead whether they receive justice at the hands of succeeding generations. But to the living, to do justice, however belatedly, should matter.”

 

I really enjoyed the chapter concerning science.   The basic construct of scientific method had already been put together by various monks and religious people in the middle ages.   Later scientists who are often credited as being the fathers of science were putting those principles into use on a very large and impressive scale.   I was quite impressed with the quotations from the scholastics which formed the bedrock of scientific method.

One interesting theory he suggested, was that science did not so much need to fight religion as much as it did the Platonic view that empirical information was not as valid as a-priori ideas.

In the end if you think you will learn the Church always acted just like we do now with our modern sensibilities, you will be disappointed.  However, if you would be satisfied with a strong case that the Church has been a huge force of progress, in science, education and morality then I think this book is for you.

 

How Abstract Concepts can be Real

15 Wednesday Jun 2016

Posted by in atheism, Catholic, christianity, logic, metaethics, Morality, philosophy, rationality, Uncategorized

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I have noticed when I talk about abstract concepts such as morality and ask for evidence of them, I am being unclear to some. I don’t mean that morality is a physical thing somewhere that we can find like a moon orbiting Saturn. But I do mean it is real.

If I say I am taller than my daughter I am invoking an abstract concept – tallness. If I say prove tallness “exists in reality” (or provide evidence that tallness exists in reality) as opposed to our minds that might mean different things to different people. Some people would think I mean we must find an actual platonic-like form of tallness that is perfectly tall. That is not what I mean at all.

I think I “really” am taller than my daughter. That is in reality I am taller. The notion of tallness is something like, when I am standing, the highest part of my body is higher than hers (when she is standing) means I am taller than her. This tie in with reality makes the notion that I am taller than my daughter objectively true. It’s not just that I believe it is true. My belief does not make the statement true or false. Reality makes that statement true or false. That is because tallness has a tie in with reality.

Does morality have tie in with reality? If I believe something is wrong does my belief make it wrong? Or does reality determine whether my belief is true or false. The latter is what I mean when I say morality is objectively real. It is not the case that I necessarily think there is some perfectly moral good form (or perfectly evil form) somewhere that we need to find. What I am asking is 1) whether these concepts have a tie in with reality. And 2) if so, how we would know in what ways morality ties in with reality.

I think I answered the first question with respect to tallness. Yes tallness ties in with reality so we can say it is really and objectively true that I am taller than my daughter. What about the second question with respect to tallness? I think we have empirical evidence that I am really taller than my daughter. We can see me standing next to her. Even a blind person would be able to feel if we are standing, and then feel the top of my head relative to the top of her head. So we have empirical evidence of how “tallness” ties in with reality.

But what about “wrongness”? Here it seems we do not have empirical evidence.

Sure we can substitute concepts for “right and wrong” and “good and evil” and then assert that this new word is promoted by such and such conduct. But whenever I see this one of 2 things is always happening. Either they are leaving the new term so vague that it is pretty much vacuous, and thus the “definition” is vacuous. (that which makes us “thrive” or that which brings “happiness” etc.) Or they do in fact put some constraints on the definition and then I have to wonder if that is really good. I gave a hypothetical that approaches one of the latter views here: https://trueandreasonable.co/2014/12/19/a-moral-hypothetical/

In any case, I do think we can have empirical evidence of abstract ideas.  But in the case of morality the the evidence of morality is the evidence for God.  I talk more about that connection here:

Evidence of Objective Moral Realism

 

Evidence of Objective Moral Realism

10 Tuesday May 2016

Posted by in atheism, Athesism Christianity, Catholic, christianity, logic, metaethics, Morality, philosophy, rationality, Uncategorized

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A fellow blogger and sometime commentator here, Howie, asks some questions for theists.

Meaningful Sadness

He wonders what effect would it have on our morals if we suddenly found out God did not exist.  It’s a great question and I found I could spend allot of time answering this.

 

In my response I indicate that “I would highly doubt any objective morality exists in reality, and if it did exist I would not believe we had any reliable way of knowing what it was.”

 

I have blogged extensively about the second part of that statement:

A Problem with the Reliability of Moral Beliefs

Here I want to address the first part.  I want to explain why “I would I highly doubt any objective morality exists in reality” if I found out God did not exist.

 

But first, I want to reiterate that I do not think there is any logical inconsistency with atheism and belief in objective morality.   That said I am unaware of any actual evidence that an atheist would have for believing in objective morality.    That is, if we were to know there is no God then all the evidence we have for objective morality goes out the window.   It’s one thing to say objective morality is logically possible, it’s another to say we have some evidence that it is true.

 

To understand my position let’s start with a reverse question for atheists.   Let’s say you suddenly find out that the Christian God exists.  What would that mean for your views on morality?

 

I would think most people would agree that if the Christian God exists, then it’s very likely that objective moral realism is true.    God orchestrated our existence and reality so that we might be ultimately judged and this judgment will be just.  Reality would have been built with this moral feature.

 

From that, it follows that evidence that the Christian creator God exists is also evidence that objective morality is a feature of reality.   The evidence that the Christian God exists would be things like the miracles recorded in scripture.  Again people can debate whether this is strong evidence or weak evidence, and what if any burden of proof there is, but it is “some evidence.”  This also happens to be the only evidence that our objective reality contains moral characteristics. (I don’t mean to exclude other religions that teach of a Creator God who had a hand in creating a moral reality.  So yes evidence for Islam, or Judaism would also be evidence for objective moral realism but here for simplicity sake I am just taking Christianity versus atheism.)   So the logic is exhibit A suggest exhibit B.  Exhibit B Suggests exhibit C.  A = miracles B=Christian God exists and C = Objective moral realism is true.

 

Do we have other evidence that objective morals are actually a feature of reality?  I really don’t think so.  Again because “wrongness” cannot be detected by our 5 senses it seems impossible to have evidence of it outside of testimonial evidence from someone who is not bound by our 5 senses.

 

The fact that we feel strong guttural emotional responses when we see certain “good” or “bad” actions is not, to my mind, evidence that there is actually a real objective truth to moral claims.  However, if something with a supernatural understanding designed us then of course we might think our emotions are properly cued to these real moral truths.

 

So the Christian God existing would be strong evidence that real objective morals would exist.  If we were to eliminate that evidence of objective moral reality existing (Say because we “find out” no God exists) then we are hard pressed to find *any* evidence of objective moral reality.   That’s not to say its logically impossible for objective moral reality to exist without God.  Nonetheless, it would be a huge blow to objective moral realism’s case to lose – exhibit B – the existence of God.

Naturalism and Moral Progress

14 Thursday May 2015

Posted by in metaethics, Morality, philosophy

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https://www.youtube.com/watch?v=7Ob4c_iLuTw

As most of my readers know, one of the main reasons I give for being Christian is that it offers a much more coherent view of my overall moral beliefs than does atheism.  It is my opinion that answering the question “what should I do?” is far more important than any scientific question.  Accordingly, I form my noetic structure around this question.

Now there are many different views that atheists can hold to be sure.   Some are realists and many are various anti-realists.   But I think it’s an insurmountable problem for them.   Sure even Christianity has some weak points, but this is one that atheism has and I think it is demonstrated in this discussion.  It’s a discussion, I presume based on the title, that involves only naturalists and deals with morality.

By saying this is a shambles I do not mean at all to impugn the intelligence of the people involved.  They are all very intelligent people.  But IMO they are dealing with an intractable problem, when they try to reconcile naturalism with the belief that we made moral progress.

In particular, I would point out that I found the comments by Steven Weinberg and Sean Carrol to be very insightful.   Weinberg, in particular, made several quite interesting comments that help cut to the quick.  For example, at about 1:27:00 after he says he can’t argue with a  pro-life advocate who just believes abortion is wrong due to human life being sacred, at which point

Daniel Dennet says:  don’t even try and you let time pass and will find that people gradually change their mind by all sorts of subtle forces…

Weinberg cuts in: “but not rational arguments…”

And Dennet does not offer disagreement.

As I listened it seemed that many seemed to agree on some sort of “moral progress,” but at the end it seems that what people understood that to actually mean fell apart.  Sean Carrol agreed that views change, but are we closer to the truth?  To which Massimo Pigliucci said I thought we agreed there is no truth with a capital “T” regarding morality.   From his blog I think Massimo meant that morality is just a matter of peoples own views and not based in reality.  I am not sure everyone agreed with that.  (But Massimo would know these people better than I do.)

For a realist “moral progress” would mean that societies beliefs better mirror moral truths of reality.  E.g., our views of slavery show moral progress because slavery is really wrong.

But if there are no moral truths in reality and morals are just a matter of subjective opinion then what could “moral progress” mean?  Does it mean everyone is agreeing with me more?  Does it mean everyone just agrees with each other more?  So that if it were a Nazi society but there was more agreement with it, then it would be morally better?

I am hesitant to ascribe such positions to the people involved but sadly they had to break for coffee before they could even explain what they meant by moral progress.   I am curious how an anti-realist would understand the term “moral progress.”

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