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Socratic Society
เข้าร่วมเมื่อ 23 ก.ย. 2023
At the Oxford Socratic Society, we discuss meaningful philosophical questions related to ethics, God and other things (e.g. free-will). On this channel we upload debates and interviews with expert guest speakers. If you want to join the society please see our facebook and/or instagram:
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SCIENCE VS RELIGION?! - Interview with Ard Louis
In this interview we interview Oxford theoretical physicist on whether there is a conflict between science and religion.
Oxford
Science vs religion
philosophy
history of science
Oxford
Science vs religion
philosophy
history of science
มุมมอง: 345
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OBJECTIVE MORALITY - Alex O'Connor and Roger Crisp
มุมมอง 26Kปีที่แล้ว
Alex O'Connor interviews Roger Crisp on objective morality. Objective morality Alex O'Connor Cosmicskeptic Interview Philosophy
THE EVIL GOD CHALLENGE - interview with Stephen Law
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In this interview Stephen Law outlines how the evil god challenge works as an argument against theism, and responds to various objections leveled against the challenge. evil god challenge God Theism
About the evil god deceiving us asymmetry I don't see why we would asume a good God is (way) more plausible. Maybe it is better for the evil God to let us know the reality because knowing reality causes more suffering, or maybe it is better for a good god to deceive us on somethings for greater goods.
What a great conversation! Some things the guest said are very true and important and honestly I think Alex does not fully grasp them as of now
why don't you let your guest explain his point of view, and instead ask suggestive questions? that's sophistry, not phillosophy.
"suffering" as "that which is not wanted when experienced," perfect.
The interviewer seems to think that pain is evil! Is it? I am not sure, it is certainly unpleasant. However, moral evil - stealing, lying for self- gain, do not inflict physical pain,m but they are immoral. So an evil god will rejoice in the pain that moral evil inflicts - which is different from merely rejoicing inflicting unpleasant physical sensations.
1 hour 18 minutes in, is not the interviewer describing the hell that many theists believe the good god is going to inflict on people?
Is the interviewer here a theist apologist - he keeps asking the same question in different ways, hoping to get the answer he wants, while ignoring the answer he is given.
Excellent video, this is very helpful!
5 mins. into this interview but all Stephen Law did so far was to poison the well instead of explaining what the evil god challenge is. This is so painful to watch. Maybe I should just read his paper on this and start watching Oppy and other reputable atheist academics instead.
As someone who believes that morals are or can be objective, that was a horrible opening argument. Very disappointing representation of the argument for a thinker.
I always thought it was foolish to argue that nothing is sacred. It's a BIG TIME double-edged sword, because it can definitely be used against you.
It seems to me that atheists who argue for an objective morality are generally guilty of playing with the definition of ‘objective’ and/or arguing that objectivity at a level above an absolute grounding is still legitimately classified as ‘objective’.
If ONE moral law is sacred, then moral objectivity exists. Most atheists believe that fudging the truth to support a deity is a violation of a sacred moral law. They'll use every argument in the book to tell you what you're doing is wrong.
Incredible how strong that Bubble can be.
Morality is objective! Why? Because I can’t imagine it any other way. Smh
The price one has to pay to call religion objectively evil is they have to claim morality is objective. Otherwise why are they even complaining?
Stephen laws response to the self defeat argument against sensory skepticism can be actually responded to like this. An evil God wants to maximize evil and actually deceiving people doesn’t do that. In cases where an evil doer knows that they are going to, know that they are and know that they did something evil is way worse than someone who merely is deceived in doing an evil. So, knowledge makes certain situations morally worse. And even in some cases where a person with a delusion performs an evil and after coming down from that delusion realized they performed and evil action makes things much worse for the people involved and the knower. So knowledge is expected in the evil God hypothesis because knowledge of evil makes things much worse
Ayn Rand had the right approach in her essay Objectivist Ethics. Her key insight is to ask "what is value" and "why does man need morality". Value is what a living thing acts to gain or keep. It's objective if you can show that performing that action keeps the organism alive. Unlike inanimate matter, living things face the alternative of life or death. So, the concept of value originates in the fact that living things must act to continue to be a living thing. As for needing morality, she notes that most organisms have built-in processes for gaining food and avoiding dangers. Man does not. You will feel hunger and thirst, but you will not know what is poisonous or what is healthy. To learn about the world, man uses reason. For Rand, reasoning is the act of non-contradictory identification. The primary virtue is Rationality. We know this is objective, because we can see that the proper use of Reason results in living and flourishing humans.
Objectivism basically claims to know what man’s nature is. But reason simply post hoc justifies our intuitions. People want different things. There is no reason why I should not fight others to get what I want or respect for its own sake.
I find it hilarious that Roger simply replaced the word “objective” with the word “fact” in his definition, but then refused to define “fact” on the grounds that it would take too long 😂😂😂
Objective just means externally verifiable that it doesn’t m depend on the observer. We can discover objective facts about the world. Objectivity, we see that no two people agree on everything.
@@bryanutility9609 there are non-objective facts, and there are objective non-facts so idk what your even saying
@@kylenmaple4668 you don’t know what you’re saying actually.
@@bryanutility9609 objectivity and factuality are mutually exclusive, it can be confusing I know. We use subjective categories to define the world. Fitting into the subjective category constitutes factuality to many people. For example “I drove my car here” this is a non-objective fact, although it is phrased objectively. “To drive” is a subjective experience, although you factually did drive on some level or definition. “Ownership” is subjective. They are not objective facts themselves, yet they can be used to build other facts. This is a “non-objective” fact. On the other hand, an objective non-fact is something like “the earth is flat”. You utilize objective measurements but develop a false conclusion. A non-fact that is NOT based on subjectivity. Make sense? So you can’t simply conflate objectivity and fact, they aren’t the same although intrinsically related to one another
@@kylenmaple4668 the earth rotates around the sun even if you don’t know it. That’s objectivity. It’s not that hard.
Why didn't he even comb his hair? lol. Geez.
Lol who cares… his hair is not the point
Why not the hypothesis that God is both good and evil? All secret societies and ancient religions taught that. Including Neoplatonism, Kabbalah, Hinduism, etc. Even the Bible in Isaiah says that the Lord is both good and evil. And Carl Jung said that evil is the shadow side of God.
Sure. Seems like a neutral God to me. Neither benevolent nor evil, just the guy who facilitates existence. So at that point you’d just be worshipping cosmic logos. And then you’d find yourself as a pantheist/pandeist.
moral anti-realist to moral realist - 'give us your best argument' moral realist - 'all human suffering is bad' random animal - 'human suffering can lead to human death, which is good for me' so much for moral objectivity morality is subjective, value principles lie on a spectrum. however, it is one's moral duty to argue they lay at the most objective end of the spectrum as possible.
When morality isn't objective, it's unnecessary to correct errors in thought. In fact, in some cultures it may be frowned upon. So don't bother with it.
Surely morality evolves, it seems to stem from pleasure and pain response in our animal evolution. It extends out into the world when we develop empathy which is a consequent of mirror neurones and enlightened self interest which develops from reciprocal behaviour. "Moral behaviours" are consequences of social interaction. Ethics are about how we think other people should behave. Most people are made moral by evolution and social conformity and morality goes out the window survival is at stake. The avoidance of suffering is literally hardwired biology. God is not necessary and the concept of god being "good". " Why "good"? why not indifferent? Also the straight line argument seems flawed. Straight lines are simple at the extreme end of minimally crooked lines. All lines are crooked.
"Objective Morality" is an oxymoron. Morality is an abstract concept and all abstract concepts are subjective. There's no objective morality the same way there is no objective luck or objective controversy. "You can't have luck without an objective luck giver". See how stupid it sounds when you replace one abstract idea with another?
I agree. How I think about that is when people argue for objective morality by gving examples of heinous crimes & ask if it's good - I just say for whom? Maybe not for you or the victim, but maybe for the criminal.
@@arpit.sharma I think when people argue for 'Objective Morality', all they're saying is that they don't know what the word 'objective' means.
@@andydee1304 Yea. I discovered Alex recently & just heard his views on veganism. He said that it's about minimising the animal suffering as we can't completely eradicate it. What are your views on it?
@@arpit.sharmaI have no reason to believe that the animals we eat (cows, pigs, sheep, chicken) have the ability to experience suffering. They can experience pain, but suffering is an abstract concept and there's no evidence that they are capable of abstract thought. You don't see cows grieving other cows.
All abstract concepts aren't subjective. In mathematics the axioms are subjective, but once you accept those, anything that follows objectively flows from those axioms.
Alex is so impressive in how he steers this conversation in most important directions.
I feel like one way to meet his challenge is that God has another attribute: he judges. A Good God judges us based on whether we worship him and follow his laws; if we do, we get paradise; if we don't, we get hell. the Evil God, however, how he is judging us? If we do evil, do we get hell for doing evil so he can make us suffer? or do we get paradise; but, if we get paradise, that means he is not making us suffer. This means that God loses his decision making ability and thus forces him to throw us into hell. a contradiciton
Maybe he can offer this. Well, the evil God does judge by letting you choose evil, evil people will make it to the side of this evil God in the afterlife where they can enjoy inflicting infinite torture to the ones who died Good people. So he does judge but judges those who did the Bad as being worthy of having the worse of the people in the world by his side in eternity and them selfishly fulfilling the infinite torture of the ones who died good.
Objective morality argument: Phenomena that happen in reality are objective and can be logically and objectively analyzed to arrive at truth Thoughts and feelings about morality are phenomena that happen in reality Therefore, thoughts and feelings about morality are objective and can be logically and objectively analyzed to arrive at truth Examples: Cruelty can’t happen if all parties involved like the action Compassion can’t happen if all parties involved dislike the action
Not sure if the examples are good but what you said before is very true and well said!
Again. All I here from atheist philosophers Is that morals are simply brute facts. Okay but according to who?
Well, it's definitely more consistent than moral relativity. That philosophy never gets anybody anywhere.
so, we are betting on the axioms of existence to support all the moral codes standing on top of these axioms, however, one can still commit suicide and/ or torture oneself, does that indicate there can be no lower limit to the causal of the suffering, especially when it's self-inflicted? and does this mean there really isn't any solid foundation for any moral claims and it's all subjective?
however, we can also imagine a scenario not based on external drawn situations, such as the suffering of being engulfed by white blood cells as a bacteria, surely no human has yet to experience such fear and suffering, and so this imagined experience is entirely subjective, so how do we equate one's subjective suffering with another person's subjective suffering? and if equated, does that make that objective among the two of them?
It seems to me that the religious understanding of morality is that it must be rooted in the will of an enforcer, and as God is the most powerful entity in existence and has the ability to enforce whatever He wants, the concepts of 'good' and 'bad' simply refer to actions which are either in accordance or conflict with the will of God. Any irreligious approach to ethics will automatically be dismissed by most religious people because they will argue that, without an all-powerful enforcer, there can be no binding moral obligations.
In other words, god is not bound by logic, space or time. Square circle, he can make 2+2 = 79. Such rubbish. Religion is a waste of neurons. To say something is wrong because and only because God says so, is to say, he doesn't say it's wrong because he knows it to be so, but that it's wrong merely cause he decided it so, and he decided it so why? Is there a logic to why? Then it goes back to he says so because he knows so. And if that's the case then god is irrelevant to something being wrong or right. The idea that the problematic nature of torture isn't evident or intrinsic to the thing itself, but instead we must go searching for some external proof written on some stone tablet or hidden message written in atoms for us to find, or some mysterious higher being appeal to authority, makes me embarrassed to be part of the human race.
Objective: not influenced by personal feelings or opinions in considering and representing facts. Objective opinion is an oxymoron.
You made the claim that an underlying foundational morality is an opinion.
I dont think the questioner has had an experience of an evil event, so their only viewpoint is from a Good God viewpoint, its exactly the same as where a Good God causes evil to a Child with cancer, an evil God could grant the child life and character whereby at the end of their life tourturing their soul for eternity. The Expression Stephen was saying was that Child who grows up getting good events and character development feels evil to a higher degree after they have died.
So ..."I think so" is the answer?
The moral landscape is what got me on the objective morality. I'm also an externalist so... Yeah.
promo sm
Subjectivism is dead and Thomas Nagel killed it
A subjective statement 😂
@@rishabhthakur8773 If my first comment really was subjective then that means your comment is an objective statement! nice try squirt
That it’s intrinsic to life, makes it objective. If it was a conscious decision it would be at risk of being called subjective.
There might be objective morality. Meanwhile, we will have to put up with what we've got.
A brute fact of life is that is tries to survive and reproduce. Does every organism so this? Well if it doesn’t then we won’t be seeing it for long. If life does try to survive and reproduce then these are facts we can say are objectively true.
You would have to prove "trying." Evolution isn't a conscious act. Whatever survives, survives, and does so mostly without conscious effort.
Morality is by definition something subjective, its made up by humans. There is a reason morality is (sometimes very) different in different parts of the world,its because its subjective.
What you're referring to is descriptive moral relativism, i.e. the study of how different individuals or cultures understand morality. It doesn't contradict the idea of objective morality, per se. As we all know, it's possible for different people to believe different or even contradictory things about a given topic -- it's conceivable for them all to be completely wrong, or for some to be right in specific ways, or for one to be right in every way. The idea of objective morality is that it's possible to be right and wrong about questions of a moral nature. Therefore, it's possible for different people to believe wildly different things about it -- but this has no bearing on the subject matter itself. There are a number of different ways how we can think of objective morality. One idea is that moral rules are "real" precisely to the extent that they are honored. If 97% of people in a given society follow the rule "you should not steal", then that moral rule is 97% "real" -- in a way that is empirically measurable, and therefore objective. Another approach is to recognize that subjective preferences are actually objective, in a sense: if I have a preference for X, then it is possible to independently observe and verify whether my preference actually exists. My preference is of course limited to myself, but it can nevertheless be as real as any other fact about my material existence. Given that subjective preferences are "real" in this sense, we can conclude that it's possible to make objective assessments about them. For example, if I believe that theft is immoral, this implies that I should not steal, and I should not condone acts of theft. If I can be objectively observed not to steal and not to condone acts of theft, it can be concluded that I do, in fact, consider theft to be immoral (precisely to the degree that I follow up on my stated conviction). My preference therefore becomes an objective fact. Now, let's say that you wish to be a "good" person, but you don't know what it means to be "good", or moral. The only thing you know is that I consider theft to be bad, or immoral. From this, you can logically conclude that you should also consider theft to be bad relative to me, if you want to be "good" (relative to me), as this makes you "good" from my point of view. This approach is a bit more difficult to wrap your head around, because it superficially sounds like moral subjectivism. For example, if I consider theft to be moral, you might conclude that in order for you to be moral relative to me, you must be accepting of my preference towards theft. But this is not so: you don't have to accept other people's moral preferences, at all. Rather, you simply apply the moral rules that other people hold, relative to them. So if I believe that theft is morally OK, it follows that it's morally OK for you to consider theft to be morally permissible relative to *me*. In other words, if I don't respect other people's property rights, then I can't credibly expect other people to respect my property rights. This describes the type of moral logic that we intuitively use all the time and consider to be self-evident -- maybe for good reason.
@@AlexanderReiswich jesus, that is a hell of a reply. Great reading tho I still think because there is also no such thing as good or bad It makes no sense for morality to be objective. There is only what we make of it, what our opinions are. For example, somebody killing somebody else is alway based on a deeper feeling which isnt controlled by the individual, not really. In the end we are just not in control at all of our feelings and so, no free will, no good or bad, no obiectove morality. Only opinions.
OMG, so infantile and empty. No philosophy involved here, that much is certain.
13:02 I might be wrong, but it seems like when Alex attempts to steel man Naturalistic moral realism/objectivism, he always ends up giving a definition for a sort of moral hedonism/Epicureanism. I’m a naturalistic moral realist, and I utterly denounce these philosophies. The notion that what what is good is what makes us feel pleasure is antithetical to every piece of western wisdom. No great thing in human history has happened without suffering, so how can suffering be so objectively wrong? Can someone enlighten me?
Morality's subjective view, is the basis of an individual. Collective and or communal morality is a combination of many subjective morality views and by that nature, it's objective. It's the difference between a single page in a book and the entire book.Why this is even a problem is beyond me.
A cumulation of many (overlapping) subjective views does not equate to an objective view; it equates to an intersubjective view -- which is entirely distinct from an objective view.
Your reasoning is flawed. A great many subjective opinions concerning a proposition does not GENERATE an objective fact regarding that proposition. The best that it can be said to do is CONFIRM an objective fact. In other words, that fact has to already exist. Then individual opinions can serve as approximations to it, and the statistical average of these may approach the fact itself. But the fact has to exist in its own right, with no need for any opinions at all. In any case, this matter of morality is easily accounted for, as a consequence of our evolution as a social species. We actively want to cooperate, most of the time, for many purposes, but we also have other instincts which can come into conflict with our prosocial ones. Morality is somewhat messy because of this, and also because of variation among individuals. This kind of morality is necessarily subjective even at a species level. A different species with different physical requirements, subject to different evolutionary pressures, will evolve a different balance of instincts. Each species as a whole, therefore, develops its own subjective positions with respect to morality. If there were to be an objective morality, it would have to hold even in the absence of all these different species. In other words, it would have to hold in a lifeless universe, subject therefore only to physical properties such as the charge on an electron. We could, as a distinctly artificial exercise, come up with some construction of an "objective morality" based on such physical properties, but it doesn't seem to map to our ordinary intuitions about morality at all. Possibly, if we had other universes to compare against, having different physical properties, we might try to claim that some of those universes are "better" or "worse" than others, based on some value like the potential to give rise to life or consciousness or complexity. We can imagine other universes that are very regular or very disordered, not that they would be "bad" universes, but they would be less interesting to explore. You've seen one orthogonal crystal lattice, you've pretty much seen them all. Again, this doesn't look much like what we'd ordinarily recognize as morality, but if it must necessarily be objective then I think it's the best that can be proposed. I don't find that it has much application.
Wonder what Alex would do if he was presented with an actual objective morality framework. One which has good defined in clear objective form. Thoughts?
Do you have one to present?
@@RichWoods23 Yes I do
@@ConceptHut Care to share it?
@@RichWoods23 Are you asking me to share the framework in a TH-cam comment or just the definition of good simpliciter?
@@ConceptHut It sounds like both would be needed if anyone is to evaluate your idea.
Not all suffering is wrong. Kids that go through painful practice, homework, etc, they are growing through their suffering. Hardship builds character. Therefore, you would need a definition of "unnecessary" suffering or "undue suffering".
You dare to conflate "homework" with the suffering that a child with bone cancer and their families go through or those that endured years of sexual abuse. 😡😡🤢🤮 Shame on you and those like you that sacrifice both your humanity and your reasoning at the alter of Yahweh for the promise of an afterlife. It's a price I'm not willing to pay
You have to differentiate between something being intrinsically wrong and something being instrumentally wrong. Not all suffering is instrumentally wrong, as it may lead to more good things down the road. But in those cases, the only reason it's not wrong in that regard, is because other good things result from it that 'compensate' the bad part. To figure out if any painful practice as you call it is worth it, you still count the suffering as a negative. It's just that the positives may outweigh it. So speaking intrinsically instead of instrumentally: in your cases suffering could still be viewed as always wrong.
@@joephorbach2656 agreed
Why do you need or want to prove “objective morals”? Lol. You want to be seen as good that badly? .. aren’t you eventually going to force a selfish opinion anyway eventually? Regardless if you wish for sweet kindness or harsh tyranny.. isn’t it always selfish?
This guy is so empty man. So sad to see this is the best that academia can pump out... Well, I guess I'll figure it out myself.
How is objective defined? I did not hear that clearly developed. If it is the typical "mind independent" definition, I don't see how moral can be objective. Morality is grounded in a value, such as avoiding suffering is important to do because our experience of suffering is bad and we value avoiding suffering. This valuing is only a function of a subjective experience of a mind. Thus, morality is not at all mind independent. Am I missing something?
Morality can be no more objective than beauty or humor. A sunset can not be objectively beautiful nor a joke objectively funny, in the same way an intent, action, or consequence can not be objectively moral. Morality, humor, and beauty are constructs of the human mind and are all therefore dependent on the subject.. the human, making them definitionally subjective.
Look its Cosmic Skeptic.
Objective morality cannot exist as long as people aren't exactly identical. We have different innate values from biology to experience and that cannot ever be reconciled. Nor should it be. What we need is a framework that allows for a mutually prosperous existence and everything beyond that is and should remain more local.