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Russell Gold's avatar

When I sent you the link to the attempt to redefine Pi, I had expected you to read the article. Had you done so, you would have seen that it wasn't a single foolish politician, but rather an entire befuddled house of legislature, confronted by a foolish mathematician's attempt to collect royalties on an idiotic article in which he proposed a new and incorrect way to compute the constant. The attempt failed when an actual mathematician had a chance to read the bill.

Your point about the inability of human beings to redefine reality is well-taken, of course, but I didn't get the impression that your collocutor was trying to do that; rather, he is running into the struggle I think you are trying to point out, about how to understand and define morality. I also believe that you have made it harder to understand here and in previous articles, where you have cited mathematical and physical truths as exemplars of the idea you are proposing - of verifiable reality.

The difference is that those things are observable; the definition of morality is not. Morality does not declare something to be of a particular weight or size - it is inherently a value judgment. The difference that I think you should be arguing is relative morality vs. absolute morality. Relative morality is the opinion of human beings, and especially a human consensus. In this is very much resembles ideas like pineapple pizza: most people are horrified, but their main argument seems to be one of preference, and their main tactic is shaming dissenters.

Absolute morality, on the other hand, has several essential elements which distinguish it from relative morality. It is still necessarily a value judgment, but in this case it is the judgment of an Absolute Moralist, who must be unique (so that there can only be one such morality), eternal (so that this morality does not change over time), omnipresent (so that the rules of morality do not change with location), and omnipotent (so that the Absolute Moralist can enforce His definition). That is why absolute morality must be judgment of G-d, who meets those characteristics.

That does not, however, prove that human beings must be aware of it. They can only achieve this awareness through revelation from G-d, and there is where we run into problems. Not only do different faiths claim different revelations, within faiths, it is possible for people to disagree on interpretation, and often not to recognize that significant parts of the morality they think is from G-d is actually full of human accretion.

And that makes it doubly difficult for an unbeliever, as Fallible Father has recently declared himself to be. If absolute morality is a decree of G-d, and you don't believe in G-d,... how are you supposed to recognize the validity of these claims for morality?

Certainly, one approach might be to analyze each moral claim from a tradition, and try to understand why it is good, and why it is not. That's the approach he seems to be attempting, and it is at least a lot better than many unbelievers use.

The question, then, is what your goal might be, if there is one beyond a fun debate. I'm really not sure of the efficacy of repeating your own belief in the Christian deity, beyond its presumed familiarity to Fallible Father - who might retain some connection thereto, despite his doubts.

And some of the moral questions are not trivial. For example, I think we all agree that slavery is wrong - and yet the Bible never condemns it. Instead, it surrounds it with certain restrictions on slaveowners (regularly ignored by US slave owners, who claimed the Bible as their rationale). It's an interesting question, and one to which I have given some thought, but without any clear source for Divine guidance.

Maybe that kind of analysis would be useful here?

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Just plain Rivka's avatar

If we attempt to understand morality by taking our subjective and contemporary idea of good- ex. slavery is wrong, and judge moral systems by that, then we do not believe that morality is outside of humanity. We believe that nothing is greater than our power of reasoning. But our power of reasoning is easily corruptible by rationalization and bias.

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