Tag Archives: epistemology

Rauser Canaanites and Objective versus Subjective Evidence

26 Wednesday May 2021

Posted by in apologetics, atheism, epistemology, metaethics, philosophy, rationality, religion

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I have been following Randal Rauser’s Blog lately.  I enjoy reading his comments and watching his interviews and other youtube content.  I like his approach to apologetics and these topics generally.  He also has written quite a few books.  His most recent book is “Jesus Loves Canaanites.”   It addresses the issue of difficult readings in scripture and in particular the Old Testament.   He has been on a few youtube channels where he supposedly discusses the book but I tend to doubt those discussing it with him have read the book.  So I figured I would at least read the book and offer some thoughts on what I consider the substantive stances he takes.   As I started reading it, I realized that he addresses several interesting topics that I have been meaning to write about anyway so I am going to break up this review into a few blogs. 

His overall thesis in the book is that we can use our moral sense to interpret scripture.  It is not a one way street.   It is not the case that we are solely to inform our moral sense by what we read in scripture but it is also ok to use our moral sense to inform what scripture means/says.  This is itself an interesting topic but on the whole I agree with him.    I would likely formulate the argument a bit differently and I may discuss that in a different blog. 

I want to address some of the general epistemic arguments and claims that he makes.  These concern the various cartesian arguments that can lead us to be skeptical of the external world.   I have talked about these arguments here.  But in short one argument is: how do we know we are not dreaming?  After all we have had dreams where we seem to have experiences that seem very real.  And anything we believe is real about the external world could merely be part of a dream.  We don’t believe there is a real material world that corresponds with our “dream world” so why think there is one with our experience now? Berkeley is a philosopher that famously maintained there is no external world just our experiences.   Rauser offers an argument by analogy against this view.  This is what he says:    

“Thus far, I’ve argued that you cannot refute the skepticism of the external world proposed by Berkeley and others like him simply by appealing to your direct experience of sense perceiving the world. But here’s the really critical question: does it follow from this that you are obliged to give up your belief that you are directly sense perceiving the external world? No, in fact, that does not follow at all. The fact that you cannot refute Berkeley does not mean that you have to agree with him. Nor does it mean that you suddenly need to become agnostic about the whole question. You can still retain your convictions in the external world even if you cannot show Berkeley to be wrong.

How so? Consider an analogy from yet another type of belief: memory. Let’s say you remember very clearly that you were at home alone all day yesterday working in your garden. So you are completely shocked when the police storm into your house and arrest you for a murder carried out at that exact same time. Later, when the detective is interrogating you, he outlines a motive for you to commit the crime, a motive which you cannot easily refute. In addition, you are dismayed to learn that two witnesses have identified you as the murderer and their confident testimony appears to be backed up by some surveillance footage which shows a car like yours arriving at the scene of the crime. Based upon that weight of evidence, the detective may be justified in believing that you are guilty of murder. However, it does not follow that you are obliged to believe that you are guilty. Nor would it require you to become agnostic as to your potential guilt. The motive, testimony, and surveillance footage notwithstanding, you could go right on trusting your very clear memory that you were, in fact, home working in your garden the whole time.

The contrast between you and the detective parallels the contrast between the world-realist who believes there is a world external to our mind that we perceive and the idealist or skeptic who rejects that claim. The skeptic may be persuaded by the evidence that there is no external world just like the detective is persuaded by the evidence of your guilt. But just as you have a private memory that grounds and thereby justifies your belief in your innocence so a person may have personal sense perceptual experiences every waking moment that ground and thereby justify their belief in an external world. Even if you cannot refute the detective, you are still justified in maintaining your belief in your innocence. And even if you cannot refute the idealist or skeptic, you are still justified in maintaining your belief in the external world. Thus, you would be perfectly within your rights to respond like this: “Look, I don’t know how to refute Berkeley’s ‘idealism’ or other skeptical scenarios. I concede that it is possible that I am wrong and that I really am asleep or in a matrix. Or maybe I’m a brain in a vat. But why should I be moved by the mere possibility that one of those scenarios could be true? What I do know is that my experiences seem overwhelmingly to be of a world external to my mind. And the power, the weight, the ineluctable gravitas of that experience, an experience that is clearly part of general common sense shared by most people, all that vastly outweighs the strength of your piddling skeptical claims that I am really just experiencing sensory ‘ideas’ in my head.”

Rauser, Randal. Jesus Loves Canaanites: Biblical Genocide in the Light of Moral Intuition (pp. 63-64). 2 Cup Press. Kindle Edition.

First a few things we agree on.  I agree you can be justified in maintaining your belief even though you can’t convince others.  I also happen to think you are not justified in changing your belief even if you convince everyone of something you know is not true.  That is not to say other people’s views should never have any influence on my own beliefs but I certainly agree there are times where we should not care what others, who are less informed about the situation think. 

However, I do not think his analogy works.  In the murder case you have actual evidence that the detective does not have.   You have compelling subjective evidence that you did not commit the crime.   Subjective versus objective evidence can be loosely defined this way:  “Subjective evidence” is evidence that others cannot examine.  Rauser refers to this evidence as a “private memory.”  Of course you do not need to keep the memory “private” in the sense of keeping the memory secret.   You can explicitly shout out what you remember from the rooftops.  But the actual experience of having the memory can not be shared.  It can only be conveyed by statements and hearing or reading the statements is not the same as actually having the memory of the experience.     “Objective evidence,” on the other hand, is evidence that others can examine. 

“Subjective evidence” often gets a bad rap. I was discussing something with John Loftus and he said we should only consider objective evidence. I think that is really bad advice (and I suspect Rauser would as well) but I think there is enough confusion on the issue that it is worth talking through a bit.

In cases where we directly and personally witness an event we have subjective evidence of what occurred.  Our experience of what we witnessed can not be directly shared.   Of course we can write it down and then that written report is objective evidence that others can examine for themselves.  But our creating that writing describing what we saw (that is the creation of objective evidence) should not immediately increase the strength of our own belief.  That would be silly.

Historians often deal with objective evidence.  But the objective evidence they use is often derived from subjective experiences. We certainly hope they are derived from people actually seeing or hearing things with their own senses. “Pre-historic” is usually defined as the time before a culture had surviving written records.  Most of the objective evidence that historians are using are writings.   The writings are objective because anyone can examine them.  They are not solely in the mind of the historian.   Many of the ancient copies of scripture that we have also counts as objective evidence.   

Rausers situation is one where the subjective evidence – your memory of what you did that day – is much stronger than any sort of objective evidence the detective can bring whether it is video of a car that looks like yours or witness affidavits putting you at the scene etc.   Here is another example of the power of subjective evidence.     

A lawyer is defending Don who is accused of murdering Victor.  One problem for the state is they never found Victor’s body.    In closing the defense lawyer goes through various pieces of evidence that he thinks show his client is innocent and he also says “I know Don did not murder Victor and you will soon know it as well.”    He then dramatically points to the doors of the court room and says “that is because any second Victor is going to walk right through those doors!”

He sees everyone in the Jury turning to look at the doors.  He figures clearly they must have doubts since they looked at the doors.  But they quickly come back with a guilty verdict!  He asks a Juror “how could you have found him guilty I saw you and the rest of the Jury look at the doors so you must have had doubts!”  The Juror says “yes I looked and it seemed everyone in the courtroom looked at the doors.  But I happened to look at your client, Don, and he didn’t turn around to look at the doors.”

 In this case the defendant knew Victor was not going to walk through those doors based on his subjective experience of killing him and disposing of the body.  It doesn’t matter if his lawyer had video that seemed to show Victor was alive after the alleged murder or other objective evidence such as recorded statements or testimony that anyone could hear.  And of course the Jurors knew that Don the defendant had access to the most powerful evidence anyone could have on this question – knowledge of his own subjective experience regarding what he did on the day in question. Since Don had access to that subjective evidence the smart juror was most interested in the probability Don would put on Victor walking through those doors.

So in these cases the defendant has subjective evidence that others don’t.  However, in the skeptical arguments there is no reason to think the evidence is any different for Berkeley or Rauser or anyone else.  There is no evidence that would show we are not dreaming (or a brain in a vat etc.) that I posses and others don’t.   Indeed it is very difficult to even imagine what such evidence could be.    

Rauser goes on to seemingly embrace a sort of intuitionism.  Intuitionism roughly posits that something seeming so to us is itself evidence.  I have mixed views on this.   He is in good company with philosophers including not only GE Moore but also Michael Huemer and Russ Schaefer-Landau.  However here is a well written and short article by Richard Joyce that I think presents some of the shortcomings of the view. 

Click to access joyce_2009_symposium.huemer.pdf

But as far as the analogy I don’t think it works because in the murder case the accused knows he is innocent because he has better evidence – albeit subjective evidence.  In the skeptical case I think we are all in the same boat about the evidence we possess.  I think how we deal with the skeptical cases tells us more about how people draw lines of epistemological standards than it does about who has better evidence or who is evaluating their experiences better.    I think the skeptical cases are most interesting because they often clearly demonstrate how people do not actually stick to the epistemic standards they claim to uphold.

An Analogy for my Christian and Atheist Friends

18 Tuesday May 2021

Posted by in apologetics, atheism, epistemology, metaethics, philosophy, religion, Uncategorized

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This blog is primarily about my own thoughts on what it means o be reasonable or rational.  In looking at that question it can be asked what is the goal we are rationally pursuing?   My goal is to live rightly.  Others seem to put their concerns on other things as I discussed here.  But for me my goal is to live rightly as best I can.  And by live rightly I mean my goal is to live morally as best I can.  And yes I mean “real” morality not subjective morality or something we just make up.   Do I have other goals?  Yes but the goal of living rightly is the most important one that trumps all other concerns. 

 I would think many people would agree with that goal although not all.  But even if you agree, the question is how do we do that?   Follow the guidance of Mohamed?  of Christ? other religious leaders?  of Sam Harris or Peter Singer?  I have argued that due to the nature of moral truth it is not something we can learn by science.  I think the process is much more of a mixture of instinct, emotion, intuition, and reason/logic.  But reason alone can’t get us there – we need starting premises and we need to weigh different values – logic won’t give those starting premises or weights.    From my own observations and studies of history as well as other fields I think it is silly to think another natural person will give us guidance unless they are getting it from a supernatural source.

But how sure do we need to be there is an actually way to live?  Is there a burden of proof that real morality exists?  Should we or even can we believe things if they do not seem “more probable than not”? etc.  I have written this analogy that I believe can help people understand my view and understand the importance I place in living rightly.        

Imagine you come to realize you are lost in a large desert and you are short on water so your time is limited.  You see a woman and she says you need to go this way follow me.  Now do you believe her?  Maybe you ask “why do you think I should go this way?”  And she doesn’t answer.  Maybe she looks shifty or is even in a prison uniform so you think maybe she is a criminal.  Do you think the direction she is going is “more likely than not” the true way you should go?  Does it matter if you believe her in a technical sense of “it is more likely than not true that she is going in the correct direction”?    I don’t think it matters.  I think the only question is whether it is possible she is better informed than you as to which way to go.  Because you know you have no clue, it is certainly possible she is better informed than you are.  So if she is possibly better informed it seems rational to follow her. 

To the atheists:  Maybe you will say I don’t really “believe” her.  That is maybe you would say “I don’t think she is more likely than not telling the truth because ‘it is just her say so.’”  Or maybe you will say I should “withhold belief.”  And here I think we are to some extent questioning what it means to “believe.”  But I think you would all agree that you would “take what she said as true” with respect to very important actions in your life.  And here one of the most important actions that day will be to walk in a certain direction.  So yes I can agree with your view that maybe you don’t “believe” her but I don’t agree that it is rational to walk in a different direction or just sit there waiting for someone else to come before you die of thirst.   If you will walk with her until something more certain comes along, I agree.  But in the meantime you should follow her. 

To Christians:  You might say Joe you are not a Christian if you do not believe in God.  And by that you may mean I fail to think God’s existence is more likely true than not.  I am not always sure what percentage I put on God’s existence.  When I tried to calculate it I found it was very hard, and my calculations seemed to vary from day to day for little or no reason.  I stopped trying to calculate it a long time ago.  Decades ago? 

But I will say that if I follow the woman I am having “faith” in her in a very important decision.    I think I make very important decisions in my life based on taking Christ as the true guide.    Of course, I admit my faith is not perfect, I have not given everything I own to the poor as Christ said one should.  And I admit my not being perfect may be due to doubts.    But I do pray, I do try to understand and follow scripture I do go to church, I am raising my children in the faith, I try to build love for God and others and I do firmly have faith in Christ more than anything else.   

I trust him more than anyone.   Do I wish I had more evidence?   Yes sometimes I do.  If I told you I never wished I had more evidence who do you think I would be fooling?  But I also admit I am happy to get the Luke 12:47-48 pass for my behavior due to ignorance.  Following Christ is not always easy.  I think I am confident enough in Christ, and I don’t necessarily wish to up the ante. 

Now I talked about belief and I do agree that when I say I “believe” something it tends to mean that I think it is more likely true than not true.    But if we want to understand what Paul or the other scripture writers were getting at when they said “believe” or have “faith” in Jesus I really think they meant something more like what I am doing.  That is they want us to walk the walk.  Jesus himself often talked how our actions matter.   (both our actions in a physical sense but also our actions in forming our conscience.)   I have been and still remain firmly in that stage of trying to follow his guidance.      

I believe plenty of scripture supports my view. I won’t go into all of it but consider Matthew and the sheep and goats.  

Also consider this passage:

“Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father.”

John 14:12

Now it seems pretty clear from “Very truly I tell you, whoever believes in me will do the works I have been doing…”   “belief in Jesus” does requires works.   If I were to say “those who believe in Jesus will not do the works he has been doing” it would seem I am pretty clearly contradicting Jesus and teaching the opposite of what he said. 

However, to be fair Jesus does not address whether “belief in him” requires other things – at least not here.  And some might interpret this passage as suggesting Jesus is saying people will do greater miracles.  But I think that is not simply not true to the actual words used.

“Works” is the Greek “erga” which Is translated as works – deeds – actions. 

https://biblehub.com/greek/strongs_2041.htm

John of course used another word “semeion” sign to refer to miracles of Jesus which translates as signs. 

https://www.biblehub.com/greek/se_meia_4592.htm

https://www.biblehub.com/greek/4592.htm

Jesus showed he was from God by both doing good works and performing miracles/signs.  If John thought Jesus was referring to his miracles in this passage he would have used the terms that mean miracles.  He used different words and it is hard to see why – except for biases – we should say he really meant to use this other word.  

Moreover Matthew also makes it clear that Christ is more interested in our doing good and not evil than he is in our performing miracles.

“Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. 16 By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? 17 Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus, by their fruit you will recognize them.

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. 22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’”

Mathew 7:15-23

The debate could go on. But if at the end of my life God says Joe even though you tried to live and form your conscience as Christ instructed (again I admit I could do better and I am sure that will be obvious to all at judgment day but I also think it will be obvious I *tried* to follow Christ, I tried to love my neighbor, I tried to live as he wanted, “I ran the race” as Paul said)  but you know the probability you gave of my existing was too often below 50% based on an evaluation of the evidence (or it was below 50% at the instant of your death) so “adios down you go!”   Well then ok.  I really find that scenario pretty absurd.  I think this view only seems to hold so much sway now because of the Catholic Church’s abuses and the Protestant views of “faith alone” and “belief versus works” over-corrected beyond any common sense understanding of scripture.   

Again I don’t say it is impossible that my lack of credence/probability has no effect on my behavior I think it does.   But really I don’t think there is much more I can do about where I put the evidence of God’s existence.  I trust God is fair (if he is not then again what can any of us do?) and if he is fair he will not blame people for things beyond their control.    So some can say I am not a Christian or a Catholic.  But I think there are other more important things I need to do, to align my mind and actions with the way Christ wants other than just try to keep going over arguments about the probability of God’s existence.    

Moreover, I have long ago hit a sort of equilibrium when it comes to those arguments.  Not much has drastically changed in the overall weight of these probabilistic arguments in decades and the slight changes that do happen from reading about them are not always favorable to God’s existence anyway!  Even when I read an argument that is supposed to be in favor of the probability of God I may find it weak or flawed and it may if anything slightly decrease the probability I put on God existing.  I am not saying it should have that effect, but I think it does.  In any case the importance of where we draw the line of probability is grossly overblown.  It is much more important to understand the context of our decision whether to follow Christ and this desert analogy is the best way to express my understanding of the context.   

It is interesting that Catholicism makes it clear that atheism is not always a mortal sin.  And the reason for this is Catholic teaching is that God will treat us fairly and not expect us to do things beyond our ability. 

Notice I am not saying it is ok to believe God does not exist. I am not adopting the view that no supernatural things like God are possible so Jesus was just a wise person.  I think that would be like following the woman even if you knew she was just as lost as you are.  I am saying I am adopting a position that Jesus was divine or at least guided by the divine in a way normal people are not guided.  That is really all I am looking for.  Did he perform every miracle recorded in scripture?  That is not important.  The important question is whether he performed *even one* miracle which would show that he has moral knowledge beyond other natural humans. 

Our situation of how to live rightly is not properly evaluated by believing things that have over a 50% probability of being true.  It is a comparison between options.    In this scenario it is best to go with the guidance that has the best chance of being correct even if that chance is below 50%.

What about comparing different religions that have some evidence of being supernaturally inspired?  It depends on the action and the judgment of the religion as to that action.  But when it is the same moral command by different religions such as giving alms to the poor then the percentages reinforce each other.    But when there is a disagreement I think we need to weigh the evidence as to which moral guidance is actually from God.  And here I think the most direct way to see if something is from God is to compare the evidence of miracles.    

If you are a Christian like me and have some doubts about whether the probability of God existing is over 50% then I would recommend the same thing I do and what I recommend to atheists.  Keep following Christ until a more sure moral guide to how you should live shows up.    And by that I do mean you should consider the chance that Mohammed or Confucius or Sam Harris, or you yourself know better how you should live than Christ.   In making that judgment you should consider how anyone might even be able to reliably understand what we should do in a moral sense and who might possibly be in a better informed position.  My evaluation of these factors has lead me to be a Christian.

We Can’t Control Ourselves but We can Control Others?

05 Wednesday Feb 2020

Posted by in apologetics, atheism, Catholic, christianity, law, metaethics, Morality, philosophy, politics, rationality, religion, Uncategorized

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Do we have free will?  I don’t have anything more to offer as far as evidence.  But I do think it is clear that morality and our justice system is a complete flop if we don’t have free will.   Most proponents of determinism agree that, if they are correct, we are not morally responsible/culpable for our actions.  But they still might believe there is a right and wrong way to act.    So, they don’t completely abandon hope of morality or a rational justice system.

 

In my opinion determinism allows only a crippled view of morality.  It doesn’t matter what direction morality points us we are on a train going wherever we are going and we can’t get off anyway.  Our hope for a rational justice system would also seem to rely on dumb luck.    How might our meta-ethical views concerning determinism impact our criminal justice system?

 

Traditionally criminal laws were grounded on four different notions, vengeance, retribution, deterrence and/or rehabilitation.   Retribution has replaced vengeance, although sometimes people fail to draw a distinction between the two.   I am not aware of anyone who believes in hard determinism but still maintains we should keep retribution as a grounds for our criminal justice system.  Retribution is the most important aspect of our criminal justice system but that will be the topic of another post.  Here, let’s consider the claim that even if determinism is true we can still pass laws for deterrence or rehabilitation purposes.

 

For example, Sam Harris says if you are a determinist like him:   “We could forget about retribution and concentrate entirely on mitigating harm. (And if punishing people proved important for either deterrence or rehabilitation, we could make prison as unpleasant as required.)”

https://samharris.org/life-without-free-will/

 

He like many determinists agree retribution is out.  But he claims we can still hope to achieve two other goals of our criminal justice system – rehabilitation and deterrence.   Deterrence is the idea that we can prevent people from committing crimes if they think undesirable things will happen to them as a result of those crimes.  So we can pass laws with punishments that are unpleasant and thus we make it less likely people will commit crimes.    Rehabilitation, at base, is the notion we can do things to criminals such that they will act in a way we want in the future.

 

So, if we accept determinism and still think deterence and rehabilitation are viable, we find ourselves saying we have no influence or control over our own behavior, but we do have influence and control over other people’s behavior.  Traditional wisdom suggests the opposite.  Common sense suggests we have more influence over our own actions than we do over other’s actions.  Is it possible that we can have no influence over our own actions, yet we are still be able to influence other people’s actions?  No, not in any meaningful sense.

 

I think this is an example of people not fully appreciating the far reaching implications of their position.  If determinism is true then even saying “we could make prison as unpleasant as required” plays on an ambiguity and is not actually accurate.  The ambiguity is in the term “could.”  “Could” can mean: we have the option.  Or “could” might mean: it is possible.

In Harris’s usage he seems to suggest “we have the option to make prison as unpleasant as required.”  But of course, on determinism we have no options.  We must do what we are going to do, and can’t do otherwise.  So that meaning of the word “could” leads to a contradiction in his beliefs.

 

If he means just that “it is possible that we would make prison as unpleasant as required….”  Then we might ask so what?    It may be possible, but we have no influence over our actions so we have no way to make that possibility a reality.

 

Our very sense of self is obliterated by determinism.   We are like ping pong balls in a lottery machine.  Yes we “could” bounce into other balls causing them to jostle and become a winning number.  In the sense of “could” that “it is possible” that happens.  But, of course, those ping pong balls have no control over themselves so it is not an option they have.

 

It makes no sense to take the perspective of the ping pong ball.   If we throw out free will then we throw out our whole notion of self.   It is no longer even sensible or meaningful to think in terms of what we “can” or “could” do.   We are just parts of a system that must act however we are going to act.

 

For those who are interested in the free will debates I highly recommend this set of lectures:

https://www.audible.com/pd/Great-Philosophical-Debates-Free-Will-and-Determinism-Audiobook/B00DGDBO2Q?qid=1580847985&sr=1-1&pf_rd_p=e81b7c27-6880-467a-b5a7-13cef5d729fe&pf_rd_r=FNSXY98EKBP6E5CPEM6G&ref=a_search_c3_lProduct_1_1

Two Aspects of Rational “Belief”

06 Friday Dec 2019

Posted by in apologetics, christianity, epistemology, logic, metaethics, philosophy, rationality, Uncategorized

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We see everyone claiming to be rational but then we find that they view being “rational” as having a mindset that leads to their conclusions.  My second blog was on what it means to be rational in general terms here.

Those views seem correct now just as they have for decades before I wrote that blog.  But there is still a tension in what it means to “believe” something that I have been thinking about for decades and I have ultimately concluded that the term “belief” has two different meanings that are essential to our understanding of the term but can sometimes conflict.  This blog is intended more as one that explains a problem that I see rather than provide a solution.  Hopefully others will have a decent solution or at least understand the problem so their discussions can be a bit nuanced.    Here are the two essential aspects of belief that I think most philosophers would at least agree are valid considerations as being part of the term “belief”:

 

 

 

  • The second view is that a belief is something you properly hold if you believe the evidence supports the conclusion that the claim is more likely than not true.

 

Although I agree the second definition is a view that seems to capture an essential part of the term “belief” I also think it has problems that I think never get enough press in professional philosophy.    I want to discuss the problems I see with the second view but then, in the end, will explain why I think it is hard to just do away with it.

 

I think this second view of belief leads people to think rational people should be constantly weighing the evidence of each individual belief and then trying to banish those where the evidence does not measure up.  Our beliefs are much more complicated than that.  That simplified view does not even give us an idea of what beliefs should be examined and which shouldn’t or the pragmatic considerations.  For example under that view a rational person could be memorizing facts out of a phone book as much as they investigate whether they should believe it is ok to have an abortion.  Obviously being rational means more than just filling our heads with random facts which the evidence suggests are more likely than not true and expunging those beliefs that seem not to have that evidence.

 

But there is another problem.   A logical problem with this view is that many decisions are not exactly binary.   Either the Christian God exists or he doesn’t.  That’s true.  But that doesn’t mean, unless we think the evidence supports that the Christian God exists is more likely than not true, we are irrational for believing in that God.  We have to consider the alternatives.  And there seem to be many alternatives to believing in the Christian God.  There are Gods as explained by other religions.  There is the possibility to believe in a God that is not explained by a religion.  All of these are possible beyond just either the Christian God exists or no God exists.

 

So lets analyze a hypothetical situation.  Let’s just say I believe:

  • Christian God is 30%
  • non-Christian God(s) aggregate to 40% but all individually are less than 30%

and

  • no God is 30%?

 

Sometimes people say that if we don’t have evidence that supports any of those beliefs are more likely than not true then we should “withhold belief.”   Sometimes people say that means you are “agnostic” and some people would say that an “atheist” might fit that description as well. The arguments about the terminology seem more pedantic than helpful so I won’t address them.

 

But ultimately I still have to decide things like:

  • Am I going to Church Sunday morning?
  • Am I going to treat human life as though it is a sacred gift from God?
  • Am I going to treat all humans as though they are made in God’s image?
  • Am I going to teach my children these things?

These are a few Christian teachings that you are either going to live your life by or you are not.   You need to act now.

If you can pause life then ok.  But I can’t.   So in the meantime my actions are going to reflect my beliefs.  And it is hard to understand what it would mean to be agnostic here.  Would that mean I sometimes go to church on Sunday?  Should I try to go 30% of the time?  If I never go to church on Sunday or act in accordance with the Christian teachings then am I not adopting the belief that the Christian God does not exist? And other religions are even less likely so I would act as though there is no God.    But in my hypothetical the evidence doesn’t support that belief as being more likely than not true either!  Does the agnostic know how to pause his life?  Can he teach me how to do that?

 

Notice these issues arise before I even start to get into the fact that this is only dealing with “theoretical rationality” and not “pragmatic rationality.”   It is irrational to ignore pragmatic reasons which can effect what views we should adopt, but these problems arise when we just consider the theoretical model on its own.

 

But let’s dig a bit deeper.  Some say we can act as though something is true even though we don’t believe it is true.  That sounds a bit like lying to yourself.    But let’s go along with this a bit.   We still need to ask which way should I choose to act when the evidence doesn’t support any relevant belief is more likely than not true?  Should I just act and adopt views however I feel like at the moment?  Ok but are we going to claim that is rational?

 

I’m sorry but the second view (where we rationally believe something if and only if the evidence supports that it is more likely than not true) is too simplistic and just won’t work in life.  Any approach to being rational in a situation must address all the different probabilities and their pragmatic consequences.    Yes it’s complicated but oversimplifying rationality only masks the problems.

 

So I think the first view is important.  But the second view does have this going for it.  If I say “I believe O.J. Simpson murdered Ron Goldman”,  then it seems I am saying it is more likely than not true that OJ Simpson murdered Ron Goldman.    It is hard to remove that aspect of the term “belief” without doing an injustice to language.    I don’t have a solution, but I think we should understand these two different meanings of “belief” especially when we talk about whether beliefs are rational or not.

We Know Much More from Hearsay then from Modern Science

21 Tuesday May 2019

Posted by in apologetics, atheism, Athesism Christianity, christianity, epistemology, history, logic, philosophy, rationality, science, Uncategorized

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Lots of times certain atheists will argue that the bible is “just hearsay and that is not evidence.”   As a trial lawyer with a pretty good understanding of the rules of evidence I think there are some important points to be made here.  If people don’t know what they are talking about they may end up with a very odd epistemology (that is the fancy word for what it means to know things or to have your beliefs justified or warranted) if they just repeat the scorn heaped on “hearsay.”  To understand how hearsay fits in to our justified beliefs we have to understand what hearsay is and that will take some explaining.  So the first part of this blog will go into what hearsay is and is not, and the second part will explain why so much of what we believe is based on hearsay.

 

Almost all of the important information we know we learned through what would be considered “hearsay” under typical court rules.    The US Federal Rules of evidence 801(c) defines hearsay this way:

“Hearsay. “Hearsay” is a statement, other than one made by the declarant while testifying at the trial or hearing, offered in evidence to prove the truth of the matter asserted”

 

So any sort of written or oral statement made outside of the courtroom, would be hearsay if it is offered for the truth of what is asserted.   We can ignore the “at the trial or hearing” bit, because I am looking at the substance of the rule.  So if someone is telling you something they saw with their own eyes or heard with their own ears etc, and they are able and willing to answer your questions about that under oath, it would not be hearsay according to the standard I am using in this blog- even if they are telling you this information outside of a hearing or trial.

 

 

There are exceptions to the rule where the courts allow certain hearsay in even though it is hearsay.   Unlike the definition of hearsay I gave these exceptions can vary from state to state and I won’t go into them, other than to say I think  the existence of these exceptions serves my point.  Courts are extremely strict about the evidence they let in, but even they allow hearsay in if it is under certain exceptions.  Again my point is that hearsay is really where we get much of what we consider “knowledge” so the fact that courts might let some in shows it is not always considered invalid.

 

There is no question that courts would consider hearsay to be “relevant evidence.”   So claims that hearsay is not evidence are just false.   Although it is true that it might not be “admissible” evidence.  Hearsay is often excluded because we think people should be able to cross examine witnesses, witnesses should have to formulate their responses by live questions not carefully couch their views in writing, the statements should be under oath,  and the jury should be able see the demeanor of the person and judge their credibility etc.   So courts don’t allow hearsay evidence because they want trials to rely on the best evidence not because they don’t think hearsay is evidence.  The courts want the best evidence if they can require it.  So they do.    But there is no question that hearsay can be “relevant evidence” in that if fits the definition federal rules of evidence definition of relevant evidence.

  “ Rule 401. Test for Relevant Evidence

Evidence is relevant if:

 

(a) it has any tendency to make a fact more or less probable than it would be without the evidence; and

 

(b) the fact is of consequence in determining the action.”

 

I talked about this definition in this blog.

So anyone who says hearsay is not “relevant evidence” simply does not know what they are talking about.   Let’s get a bit better understanding of what “hearsay” is.

What does it mean to be “offered in evidence to prove the truth of the matter asserted”?  It means that the person is trying to use the contents of the statement as evidence that what is asserted in the statement is true.  So for example in my post on empathy versus love I quoted a source which said emotional empathy triggers the same brain neurons that relate to direct physical pain.  I was quoting that source as evidence of the truth of what was asserted by that source.  So it was hearsay.  Now unless the person I quoted actually did that experiment himself and looked at the brain mris himself then he likely was just repeating what he read in a journal or some other writing.  And he was doing that for the purpose of evidencing the truth of what they were saying in that writing.  Thus it was hearsay on top of hearsay – AKA, double hearsay.  And that assumes he read the literature directly from the person who made the observations.  So it is likely at best double hearsay.

What would not be hearsay?

A statement might not be offered for the truth of what is asserted if for example you just wanted to prove a person believed it to be true or to attack someone’s credibility.    So an out of court statement is often used when cross examining a witness.  For example  “In a prior deposition, you said the defendant was wearing a red hat didn’t you?  Now you are saying he was wearing no hat at all.”  Well assuming it is not crime to wear or not wear a hat, that fact likely is not directly an element of the case.  So the purpose is not to prove he was wearing a hat or not.  The purpose the prior statement is being used for, is to challenge the witness’s credibility, for example, maybe lead to doubts about the witnesses accuracy in identifying the correct person.    So that prior statement is not being offered to prove the truth of the matter asserted (that the person was in fact wearing a red hat) but rather to attack the witnesses credibility.  Therefore that statement would not be hearsay because it is not being used for hearsay purposes.

 

Also if someone is telling you what they themselves heard or saw with their own senses and they are able and willing to answer any questions you have on the matter under oath that would not be hearsay.  (No I am not saying it has to be a courtroom for purposes of this discussion)  But they would only be able to tell you what they saw with their own eyes.  Experts can also share their opinions but again they would need to be able and willing to answer all your questions.  So we can’t just take an article from an expert science journal and enter it in evidence with nothing more.  That would be hearsay.  That said if your sister told you she saw a cardinal in the backyard and she was there to answer questions that would not be hearsay.  Your believing that there was a cardinal in the back yard based on her statement would not be based on hearsay.     If you yourself saw cardinal in the back yard, you knowledge of it being there is also not based on hearsay.  Of course, those things are not known based on science either.

 

But any information you learn about from reading that science journal is based on hearsay.  The journal is telling you about experiments or science and you are reading it for the truth of what they are asserting.     Most of the nonfiction we read, is “for the truth of the matter asserted.” So when I read a history book that says the Ribbontop-Molotov pact was an agreement between the Nazis and Socialist Russia to divide Eastern Europe that is hearsay.  It is communicating that information for the purpose of making me believe the statements are true and that is how I am reading the book.    Hence the vast majority of what we know from reading any sort of nonfiction is hearsay.  All of history, geography, sociology, sports, news, is all overwhelmingly hearsay.  None of it is modern science.

 

Even if you read a copy of a diary explaining what a person saw themselves, it would still be hearsay.  At trial you would not be able to just enter that diary.  You would need to be able to call that person live and that person would have to be able and willing to answer questions under oath.  So hopefully you are starting to see just how much of what we know (or at least “reasonably believe”) is in fact hearsay.

 

Modern science started around 1600.  Before then People lived lives where they knew all sorts of things about those around them. Sure lots of it through hearsay especially after the printing press.  But very little of it through what we would consider modern science.

 

Modern Science is not how we know if we walk on water we will sink or that dead things typically don’t come back to life.  People knew these things before 1600, and really science added very little to these beliefs.    People knew the earth was round.  They even traveled around the world all before modern science.

 

So how much of our scientific knowledge do we know by reading it from books or from people who learned of it from reading books as opposed to doing the experiments ourselves?   All of those experiments you read about other people doing you know through hearsay.   I mean unless you are a very busy scientist who never reads about any other science experiments, probably, the vast majority of what you know about science you know from “hearsay.”  Now at least presumably most of that hearsay does also have a causal root in science as well.  That is the statements would not have been made if it weren’t for the scientific testing done.  So I am willing to call that knowledge as coming from both science and hearsay even though the more proximate cause of our knowledge is hearsay.   Since that knowledge is based on both science and hearsay, let’s call all that knowledge it a wash in our tally.

 

Moreover, we should consider that science is not the only way we can reach what seems like scientific conclusions.  Galileo figured the heavy ball would fall just as fast as the lighter ball by a simple thought experiment.  No scientific testing required.   Consider one cannon ball is heavier than another.  Now attach them to eachother.   If Aristotle was right and the lighter cannon ball would fall slower than the heavier one you would expect the lighter one to slow the heavier one’s descent.   But if they are attached then they are one thing and therefore the combined weight of both balls in this system is more than either individually.    Therefore the two balls attached should both fall faster then either when they were separate!  It is a contradiction to say the heavier cannonball will fall slower and faster if it is attached to the other lighter cannonball.  From this Galileo knew they would fall at the same speed before he ever supposedly went to the Tower of Pisa.

 

Now to be fair I do not think that is hearsay either.  There is a certain type of logical thinking that philosophers do that can yield knowledge that is neither hearsay nor modern science.  Math is neither hearsay nor science.  Math is best understood in ways other than hearsay.  But sometimes people just memorize those times tables and then it could be hearsay.  It would be hard to say how many people know the Pythagorean theorem from figuring it out versus just being told.  If you know it from being told then that is hearsay.  If you know it from being told that is hearsay that is also based on math but it is also hearsay.  But knowing the Pythagorean theorem is clearly not modern science either.   So again that could be something that we know more due to hearsay which may play a part but science clearly does not.

 

Here is another math and hearsay piece of knowledge.   I know there are 73 books in the Catholic Bible.  I could have learned this by counting the books and doing the math myself.  But, I have to admit, I just looked it up and was told – so I know this by hearsay.  How do I know what “modus ponens” means?  hearsay. (If you looked it up then you learned it from hearsay too)   How do I know the word gato in Spanish means cat?  Hearsay.

 

History is huge on this.  Prehistory is usually defined as those times and places before the use of a written language we can access.  This should tell you just about all history is hearsay.  Who was the first U.S. president?  So many facts about the Roman empire etc etc.

 

Now compare all the information that you read or were told about by someone (other than someone who says they were personally there and saw what they are telling you about  and  is able and willing to answer any questions you have) versus that information you have learned from doing a scientific experiment yourself?   Hopefully you are now starting to see that it is not even close.

 

And no I am not even dealing with Humes issue with science.

 

Now it is true that by creating the internet science has spread knowledge.  Similar to how the printing press did before that.  But the knowledge they are distributing is not usually scientific knowledge.  New recipes, history, geography, a different way to do you hair or how build a shed what I did today work matters etc etc.  It’s not science.   But it is hearsay!  Yep most of what we are sharing over the printing press and internet is hearsay.    So again the internet is a win for science and hearsay.  But most of what we are learning is based on hearsay and not scientific knowledge.  And the fraction of information we get about science over the internet is almost always hearsay.   So if we wanted to say there would be no internet without modern science I would agree.  But without hearsay (scientists sharing the results of their experiments in writing) modern science would be so slowed down that we wouldn’t have an internet now either.  Books contain hearsay and they were important to the development of all learning including science.   Hearsay is just as important to the development of the internet as is science and most of what we know from the internet is not science.

 

Even videos that show an event are dependent on hearsay to say they are what they claim to be.  As a lawyer I can’t just show up and start playing a youtube video without a live witness to testify what is actually in the video and that it accurately depicts what it seems to depict.  On the internet we get this writing under the video explaining what it is and that writing is hearsay.    So I couldn’t just pull up a youtube video and say “here judge see the type under the video that says it is what it claims to be?”  No that’s hearsay.    And you rely on that hearsay to know if you are looking at what is supposed to be a real video as opposed to a doctored video.   So even there we need hearsay and most of the videos are not teaching science.

 

Hopefully this posts will help people understand that we base a huge amount of our justified beliefs on “hearsay” but science independent of hearsay accounts for only a tiny fraction of those beliefs.   Hearsay is the basis of so many more of our beliefs it is not even close.

Scientific Knowledge is Overrated

14 Tuesday May 2019

Posted by in apologetics, atheism, Catholic, metaethics, Morality, philosophy, religion, Uncategorized

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In our culture saying the title is almost like saying “I hate children.”  How dare anyone suggest that scientific knowledge is overrated?  Clearly the only acceptable view is that science could never be over-rated and it could only possibly be under-rated.   But if we would allow that it is at least possible, then I suggest we consider how highly we rate both the scope of science as well as the value of scientific knowledge.

The claim that religion was there as a “stand in” until science could take it’s place is likely the oddest claim I have heard more than once.   It reveals what I think is a bizarre bias of our time.  Some people think that science and how nature works is so important to know, that they naturally think that was what religion was there for.   God revealed himself in the bible to explain lightening and how the mountains were made.

Our current culture values these sorts of “what is” or “how does this thing work” beliefs way out of proportion so we shouldn’t be surprised that people in our culture come to such an odd view.  The assumption seems to be, of course, the most important parts of any scripture are the ones that might overlap with science.  The fact that such a small fraction of scripture even deals with anything even arguably scientific is just more proof religion is misguided.

My life didn’t really change much after finding out how mountains were made.   Getting a scientific understanding of tectonic plates changed very little in my life and to that extent is not really important to me.   The very notion that Christianity or any religion existed to help us explain the natural world reveals how off kilter the importance we place on this knowledge of the natural world.  Christianity is a religion that helps us address the more important question – “how should we live?”.  The answers science can provide are interesting and sometimes they can help us address that important question.  But science does not address that question directly.     The major religions that exist deals with that directly.    That is the point of these religions – and really it is quite obvious to anyone who knows them.

It seems some people see the question “how should I live?” as a sort of afterthought.  They are so full of reasons to believe this or that is the case and so concerned about having evidence for this or that view of the state of things that when the question comes up it’s almost like would like to wave it away.  Like oh yeah if you want to talk about that silliness then here is my view…. And what follows is often some sort of poorly thought through mantra that demonstrates how little time they spend on it compared to the scientific “what is” questions they want really to get back to.

People now seem to think the most important thing is to fill our heads with beliefs that are more likely true than not and expunge those beliefs that do not pass that evidential muster.  There seems no concern with what seems obviously just as an important question.  How should I live?   Science has taught us many things but that does not mean it is the source of the most important information.

Overrating science is also done in that people try to claim science can answer questions it clearly can not answer.  We saw some of this scientific morality with the Nazis and communists.   But even today we see scientists taking the stage to talk about morality or other philosophical issues.  I am not interested in celebrity views on politics or science or philosophy, but I can see some people are curious about the views of their favorite celebrity.  But scientists are not celebrities, yet we see them selling books or lecturing on philosophy.  Why?   Is it good philosophy?  No, it’s because the scope of that field is overrated.

Science can help us live longer.  However, it does not teach us what to do with the extra time.  Religion does.   There is such a thing as useless knowledge.  And all knowledge is on this spectrum.

I feel like a conversation with certain atheists goes like this:  Why do you collect these acorns?  So I can plant more oak trees.  Why do you want to plant more oak trees?  Because they produce more acorns.  So why do we care they produce acorns?  Well we can then collect the acorns.  Why do you …. Oh wait.  Or why do you learn science?  Science will help us survive longer.  Why should we want to survive longer?  So we can learn more science.  I want to survive longer and I like oak trees, but I hope you can see my point.  It’s fine if you want to argue King Sisyphus is happy.   But, many of these same atheists saying we should live longer for the sake of living longer, also want to convince me that there is so much evil and misery in the world, God should be indicted.

Even studying in philosophy the focus was so much on Does God exist?   And we also focus on how and what it means to “know” a proposition concerning the external world. (See Cartesian Skepticism, and the Gettier problems)  After thoroughly trying to answer those question I ultimately decided it doesn’t really matter how we define “knowledge” as the fundamental problems presented by Descartes and similar arguments still have weight.  I think this time spent in philosophy was well spent because it dealt with a my understanding of a huge amount of beliefs.  It helped me learn that life does indeed have uncertainty and we need to deal with it.   Trying to define the problems away is not helpful.    It also helped me see the obsession our culture has with knowing “what is”.

I hope that is changing.  At the time I was in college majoring in philosophy there were no classes offered in what is now called meta-ethics were we could even start to ask “How should I live?” and what do we even mean to live rightly?  I had to pursue those questions on my own.  I think and hope this is changing.  Answering the question how we should live should not be an afterthought.

Sam Harris and Fundamental Beliefs

06 Tuesday Nov 2018

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

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I listened to a podcast recently by Sam Harris.

 

https://samharris.org/podcasts/108702/

 

As some of you may know arguments might be sound but that does not mean they prove anything to anyone.    Why?  Because people might not believe the premises.   I blogged about the difference between a proof and sound argument here:

 

https://trueandreasonable.co/2014/01/11/extra-extra-read-all-about-it-gods-existence-proven/

 

The limitations on these premises presents the questions what are our ultimate goals or beliefs?  This was somewhat explored in that podcast starting around 50 minutes in.   Rebecca Goldstein I think correctly identifies some beliefs that we can’t give up without becoming incoherent – such as belief in the rules of logic.  But beyond that what fundamental beliefs would she hold?

 

She mentions belief in an external world and the laws of nature.   That was interesting to me because I have considered that one myself and rejected as not as important as the belief that a rational person can reliably find out what I am supposed to do in life.    I want to explore why I think that here.

 

They also mentioned belief in moral realism as one that is fairly fundamental.   I think this sort of belief is what religious people will often adopt.  I think non-religious people will often try to reduce the importance of morality in forming our beliefs.  I think that is error.

There is a motivational aspect as to how we shape our beliefs and consciences.     I would offer two noble goals in what we want our beliefs to be:

1) People want to believe what is true

2) People want to believe things that lead them to do the right thing

Both of these are noble motivations.  And we obviously should try to form our beliefs with both of these in mind.  But what if certain beliefs lead you to the conclusion there is no right way to act?  That is certain beliefs lead you to believe what is wrong is not wrong because nothing is wrong?  Does a rational person have a good reason to reject that belief?   I think they do.

Now that might violate the first noble motivation.  But let’s think about that motivation just a bit and I think we will see it really is subservient to the second.

The idea that we are here to fill our heads with true beliefs and expunge false beliefs is odd.  If I just tried to memorize phone books few people would say that was really a good way to fill my head, or spend my time, even if I could fill my head with billions of true beliefs that way.    We all understand that knowing certain facts are more important than knowing others.  Just like some false beliefs are more problematic than other false beliefs.

 

But why?  Believing any true fact seems to fit the first noble purpose.   If it is a known fact then it has the quality of being true just as much as any other fact.   So why is it that truly believing some facts are more important, and why does it seem correctly believing other facts is extremely unimportant?   To the extent all the beliefs accord with reality, they are all true, and it is not as though some are “truer” than others.   So it is not the extent of “truthiness” that explains this.

I think ultimately the answer is that believing some facts leads us to live a good life and some falsehoods lead us to a bad life.   And I think this shows the second purpose is naturally more important.

What about some beliefs about morals being more important than other beliefs about morals?   Someone may view it as immoral to hunt deer.  The same person might also think it is immoral to round people up and kill them as was done in Poland at various times.   We do not treat the belief about hunting deer as important as the belief about killing people.  What explains this?  Again the person might believe both are immoral.  But the difference is the latter is more immoral.  So it is still the morality of the issue that makes us view the second belief as more important.  This I believe fairly clearly shows that morality is the more important goal that we want from our beliefs.

 

I think religious people tend to know this truth.  Certain atheists sometimes seem to miss it.  But then after they discuss their science, they tend to drift over to issues of morality and what we should be doing.   Science is great and it answers many interesting questions.  But having true beliefs about “what is” in the observable scientific realm, is not as important as knowing what we should do.  It is forever stuck with a supporting role to the star philosophical/religious question of what we should do.

 

 

Scientific Imperialism:  What is a “fact”?

24 Monday Apr 2017

Posted by in atheism, christianity, logic, philosophy, science, Uncategorized

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I was listening to a BBC report on “The March for Science.”  And I was wondering what message they were trying to convey.  It apparently had a tie in with “earth day” and global warming.  But anyway one of the people interviewed by the BBC said that to them an important message was that a “fact” is something that is verifiable and testable.  Now I have heard this definition by quite a few others who might say it is verifiable by observation etc.   So I thought I would address the problems with that definition in this blog.

Now this may be the way scientists view what a “fact” is but I would say that is a change from what it traditionally means.   Moreover, I think adopting that definition in a more general sense means all facts are scientific facts.  And that is problematic.  I would point out that I have nothing against science and indeed I always had a higher aptitude for science than any other subject.  But I admit being somewhat annoyed by scientists who seem to know nothing other than science telling the world how everything should be.  Science is not the answer to every question.

Now before we go into analyzing her definition. (I will call it the “scientific definition” for simplicity sake).  I would like to give some idea as to a traditional and legal definition of a fact.  So for just a dictionary definition we can see this:

https://www.merriam-webster.com/dictionary/fact

The Blacks Law definition offers this:

“A thing done; an action performed or an incident transpiring; and event or circumstance; an actual occurrence; an actual happening in time or space or an event or mental or physical; that which has taken pace…. A fact is either a state of things, that is, an existence, or a motion , that is, an event.  The quality of being actual; actual existence or occurrence….” (citations omitted)

 

So you can see that the legal definition and the traditional definition have a focus on what actually happened or what actually is the case.  It is not dependent on whether this can be proven or verified or not.    So even if everyone agrees the evidence verifies that Martin Luther said “here I stand, I can do no other” in 1521.    If he did not actually say that then it is not a fact.   In other words facts are not dependent on what we can verify.

 

It was a fact that Jupiter had moons in 1510 just like it was a fact that Jupiter had moons in 1610 after Galileo saw them with his telescope.  If someone in 1510 said it is not a fact that Jupiter has moons, then I would say he got his facts wrong.  Because the moons were actually existing, they in fact existed.

 

To make facts dependent on verification actually makes them subjective.  This is because often what will be a proof (or verification) to one person will not be a proof or verification to another.  What is a proof will depend on what premises each of us accepts. (If you not sure on this check out my earlier blog here: https://trueandreasonable.co/2014/01/11/extra-extra-read-all-about-it-gods-existence-proven/?iframe=true&theme_preview=true)  But I think we all want facts to be objective.  So its unclear that she sees how badly she and others are botching the idea of a fact.

 

But I would point out another issue.  Not because I have a strong view on it, but just because I think it’s interesting.  Typically, in the law, a fact is something that is in the present or in the past.  Future events are not facts.   Some scientists want say certain theories are “facts” – like lets say gravity is a fact.  That might mean different things.  That gravity caused apples to fall in the past is a fact.  That gravity is causing my book to remain on my desk is a fact.  But that gravity will cause my book to stay on my desk tomorrow – is not a fact.  It would seem that is not a fact under any definition.  And in my opinion that is how it should be.  We can say with lots of certainty that certain things will happen in the future.  But they are not facts.

 

The bottom line with all of this is that certain scientists want people to place more importance on scientific views.  So what they co-opt language so they and only they can have “facts” on their side.  Changing what words mean to support your agenda almost always leads to more heat than light.  I like science and appreciate its method, but there is no need to butcher what words mean on its altar.

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:

https://trueandreasonable.co/2016/05/10/evidence-of-objective-moral-realism/

 

Emotion Reason and Truth

03 Tuesday Feb 2015

Posted by in Morality

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I had read an article a while back about the fact that political partisans mainly use emotional centers of the brain when analyzing statements and claims of various politicians. “We did not see any increased activation of the parts of the brain normally engaged during reasoning,” said Drew Westen, director of clinical psychology at Emory University. “What we saw instead was a network of emotion circuits lighting up, including circuits hypothesized to be involved in regulating emotion, and circuits known to be involved in resolving conflicts.” The title of the article states “Democrats and Republicans Both Adept at Ignoring Facts, Study Finds”

Ok this article clearly condemns these partisans when it comes to their political thinking.  The underlying assumption we all hold is that if you are using the emotional part of your brain to draw conclusions instead of the reasoning parts then your conclusions will be unreliable.     Is this just for politics?  What about science, math, religion, or morals?

Well I don’t have all the answers or really the full answer on any of them.  But I think it is quite clear when it comes to morals we say the opposite of politics.  That is when people don’t primarily use emotional centers of the brain when drawing moral conclusions their conclusions are unreliable.

Where is the evidence?  It is coming in droves thanks to the use of MRI scans of the brain.   In particular when we compare the psychopaths brain with that of normal people. There have been numerous studies of psychopaths.  Psychopaths are people who distinguish themselves in society by at times behaving horrendously immorally.   It’s not only the murders, but also the extensive lying, and lack of guilt for their actions, that help separate them out.    MRI studies have found that they lack certain emotions that normal people experience.  It is not necessarily a complete lack of emotion but it is shown to be substantially diminished in test after test. (although it does appear they can turn on these emotions when they want)

However generally as a group psychopaths do not lack any ability to reason.  In fact, they seem to use the reasoning portion of their brain more than normal people.  So for example when psychaths were compared with normal people and asked to determine the emotional state of a protagonist they both were equally able to determine that person’s emotional state.  But psychopath used reason where as normal people used more of their emotional brains.

The study stated in its abstract: “The results emphasize that although psychopathic patients show no deficits in reasoning about other people’s emotion if an explicit evaluation is demanded, they use divergent neural processing strategies that are related to more rational, outcome-oriented processes.” This article discusses this study and others.

There are other philosophers who have drawn similar conclusions: http://dingo.sbs.arizona.edu/~snichols/Papers/PsychopathsFinal.pdf http://www.usfca.edu/fac-staff/mrvargas/Papers/VNFinal.pdf

One of the best known psychologists to draw this conclusion is Dr.  Haidt.  He published an article called “The Emotional Dog and its Rational Tail”, 14 years ago.  His thesis seems to be continually bolstered by later mri testing.

In the end I still maintain that reason and logic can play a part in moral decision making.   But the empirical evidence is quite overwhelming that, for most of us, we are primarily basing our moral views on emotional mechanisms.

Why is this relevant to Christianity?  Well mainly I think it is just interesting in it’s own right.  But also if you have read my other blogs you will see there is a view held by some that our moral judgments are the result of reasoning processes just like the reasoning that brings us scientific advances.   They argue that since our reasoning is a reliable mechanic to truth finding, we can rely on our “moral reasoning” for moral truth. Well as it turns out this idea of “moral reasoning” is for the most part a myth that science is debunking every day.

I would maintain that if naturalism is correct we shouldn’t think emotional responses will bring about truth beliefs in morality any more than it will bring about truth in politics.    If however, you think God wrote the moral law on our hearts, then you have a good reason to trust your moral emotions.  The fact that our moral views are driven by emotions fits quite well with Christian thought.