On Euthyphro

You appear to still have different ideas about properly basic beliefs than I do. You indicated agreement with me that, by your reasoning, you cannot assert that the world exists outside of your mind. To me, this means you are claiming you do not know that the world exists outside of your mind.

Whereas I would say I do know that the world exists outside my mind. I know it in a properly basic way, but the fact that I cannot logically demonstrate it to a determined skeptic does not prevent it from being among the most certain propositions of my knowledge.

You are saying something like “it is conceivable that we could be wrong about these things, even though we can’t conceive of what that would be like”. Generically speaking, we can conceive of being wrong. But to conceive of being wrong in those ways specifically would require conceiving what you specifically say is not conceivable.

I don’t think we have any reason to believe that we are wrong in those ways. But even if we did, those reasons would likely be self-undermining - they would imply that we can’t even conceive of what reality is like, and so we wouldn’t actually have any idea if the reasoning we used to get to that point reflected reality after all. But that’s a wide digression.

I’ll grant that it doesn’t follow strictly from the meaning of “necessary being” or “cause of existence of everything outside himself”. But there’s a long tradition of philosophical arguments that moral perfection actually does follow from necessary existence, given other metaphysical premises which are themselves supported by arguments. (See Ed Feser’s book “Five Proofs for the Existence of God”; I could look up the specific chapter if you’re interested.) And there’s other arguments that the idea of an “evil God” (a necessary being but without moral perfection) doesn’t actually make sense, or is an ad-hoc hypothesis compared to the traditional theistic claim. I’m sure you’d find something you could disagree with in those arguments, but they show that the theist isn’t making the connection baselessly.

Even without those arguments, however, I’m not sure this is a problem. It would be a problem if God’s character could be different. I would totally agree with the charge of arbitrariness if that were the case. But it isn’t - God’s character can’t be different than it actually is. So as long as we have some independent reason for thinking that God actually is morally perfect if he exists, then we can infer that necessary existence and moral perfection are necessarily co-instantiated, even if we can’t explain why.

I think we do have such reason - coming from our partial knowledge of moral perfection via our moral intuitions, compared against the way God has revealed himself in the world. And I think there is enough beauty and goodness in creation, and especially in the character of God revealed in Jesus, to make that inference plausible. (Though, of course, the other arguments help.)

(Yes, that does mean that clashes between our moral intuitions and the way God has revealed himself in the world need to be weighed as well. So, I guess such objections are not quite as independent from the Euthyphro dilemma as I was arguing earlier in this thread.)

I don’t think I’ve actually tried to argue this. The argument isn’t hard, though:

Interlocutor 1: “do you think it is possible for (insert moral atrocity here) to be morally permissible?”

Interlocutor 2: “no, I don’t think that is even possible to be permissible.”

Interlocutor 1: “congratulations, you believe that there is a necessary standard for morality.”

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Could you please point the readers to some of these arguments?

Are they separate from, or do those arguments relate to your later statement that:

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Then that is the nature of our disagreement. Your claim that my position is undermined because I’m “the one admitting that (I) don’t know the world exists” misses the mark, because by the same standard you do not know that moral values exist.

Just to make our difference explicit, where you say “The fact that I cannot logically demonstrate it to a determined skeptic does not prevent it from being among the most certain propositions of my knowledge,” I would say “The fact that I cannot logically demonstrate it to a determined skeptic does not prevent it from being among the most indispensible propositions of my knowledge.”

I don’t see why that is the case.

To extend my earlier analogy: I know that the icons on the monitor of my Windows computer are only representations of the actual processes occurring in computer itself. Even so, it is inconceivable to me how I could use my computer other than thru its operating system and the icons it produces on the screen. I can’t directly influence the states of each of the microprocessors in the CPU so that the computer performs the task I want it to. (I’m not sure if that statement even makes sense in terms of how computers operate, but hopefully the point is made.)

There’s also a long tradition of philosophers saying that’s a load of bollocks, so you need a better argument than this, sorry.

And even if the the bar that defines a metre was made of indestructible and unalterable material such that its length could never be other than exactly what it is, that would not change the fact that using it as the standard is completely arbitrary.

And if I was interlocutor 2, I would answer “Sure. Why not?”

So your argument fails.

TBH, it appears to me you are smuggling in a number of assumptions that could taken as given if you were discussing with people who already accept Christianity are only disagreeing on the fine details of how the religion relates to moral epistemology and ontology. But that’s not the case here, so you are going to have to support many of the claims on which your argument rests and which have not yet been demonstrated to be true.

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Would you please clarify: Aren’t there certain atrocities that you would find morally impermissible, such as the holocaust or torture?

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Yes, But that was not the question.

I’m thinking of arguments of Aristotelian-Scholastic philosophers that argue from the properties inferred from other arguments for God’s existence (necessary existence inferred from the cosmological argument, for example) to perfect goodness. Here’s some examples:

Rob Koons provided one in a recent interview
Ed Feser discusses at least one such argument in Ch. 6 of his book
Alexander Pruss has one in his article on the Leibnizian cosmological argument (scroll down to section 5.3)

Related to my later statement.

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Because conceiving of being wrong in those ways, specifically, would require conceiving how it would be if we were wrong in those ways. (At this point though, I’ve forgotten what this branch of the conversation was supposed to lead to…)

My point is that those arguments remove the grounds for your charge of arbitrariness against the theist. You can still deny that the arguments work, and that’s another debate, but within the theistic framework they give a principled reason for saying that God is the ground of goodness. You can no longer claim that this is an internal inconsistency.

This ignores what I said next:

And I might add that even if all we have is reason to think that God’s character partially fits our moral intuitions, without being able to know that he is morally perfect, arguments such as the ontological argument would allow us to infer God’s moral perfection.

Wow. If you genuinely believe it is possible for things that are (in actuality) moral atrocities to be morally permissible, then obviously you have different moral intuitions than mine.

But I have zero reason to trust your own intuitions over mine on this, so…

The Euthyphro dilemma is, I take it, supposed to point out an internal inconsistency in the theistic metaethical view. So I ultimately see nothing wrong with utilizing such assumptions, particularly since I think they are defensible (even if I have neither the time nor energy to go further and further back defending each and every claim I make). I’ve put some effort into showing why I find those assumptions plausible, but at the end of the day you’re always going to be able to find something to disagree with, if you so desire.

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So if arguments don’t work, we should act as if they worked, anyway?

I’m sorry, that is not how any of this works at all.

Oh, jeez. No, that is also not how it works.

For instance, if I see a car that happens to be red, it does not mean that all cars are red, nor that all red things are cars.

I can’t believe I have to explain this.

I understand your confusion. Allow me to explain. Let’s take, as an example, the moral proscription against rape. I have no hesitation in saying that rape is not morally permissable for us as humans.

However, suppose there are other intelligent life forms on another planet for whom the act of sexual reproduction occurs thru a process as emotionally neutral and physically innocuous as breathing or blood circulation is for us, and issues of pleasure/unpleasure and consent/coercion do not even pertain. In that case, “rape”, i.e sexual interactions without consent, may not be considered an incursion onto the rights of another individual and not be a moral issue at all.

Which gets to my main position, which is that morality is something that arises contingently from our nature as human beings and has no existence apart from that. It is not some thing that exists “objectively” out there somewhere.

Whereas you believe that a statement like “It is immoral to masturbate” still pertained in the Cambrian era, because it would be “grounded” in the nature of a god somehow. That is just absurd to me.

You are simply asserting that the Christian view is consistent and coherent, without demonstrating this or responding to the argument showing otherwise. That is why you have failed to refute the Euthyphro.

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But they do work. Or at the very least, they seem to be valid, non-question begging arguments that follow from premises I find plausible.

I wasn’t talking about cars, but about God. We have independent reason (such as the cosmological argument or ontological argument) for believing that God exists and has the nature he does necessarily. I can’t believe I have to explain this.

But I’m not talking about the morality of some entirely different circumstance with entirely different kinds of beings. I’m talking about the morality of the same act being different: in philosophical speak, if there’s a possible world with the same non-value facts, the same things happening on a physical level, but where the value facts, the correct moral evaluation, is different.

I would agree with you that what is right and wrong for us is tied into our natures - but that doesn’t mean that morality isn’t objective or that the ultimate standard of goodness isn’t God. (I am not a “divine command theorist” in the strictest sense; I think components of natural law theory are correct.) You are assuming my view is far more simplistic than it actually is.

What argument showing otherwise? You are simply asserting that my view is inconsistent or incoherent.

Put it another way: there’s no logical contradiction in saying that God’s character is the ground of the objective moral standard. Your complaint is that it is arbitrary. I don’t see that it is, especially in light of the considerations I’ve pointed to in the last couple of posts, and even going back to the very first one I pointed out. You seem to think that the fact that God is the foundation of reality is irrelevant to his being the ground of what is good, but I think it isn’t arbitrary to suggest that the foundation of reality is the foundation of moral truths as well.

At the very least, I would say that we can plausibly infer from, say, the cosmological argument that there is a necessary being that is the cause of the universe, and we can plausibly infer from the moral argument (which I outlined above) that there is a necessary being which is the ground of the objective moral standard, and that it is a reasonable move (via considerations of parsimony) to assume that those two beings are in fact one in the same.

I don’t accept that, if something was or is a commonly accepted practice in a community, it is therefore morally permissable.

I don’t really find your position here at all coherent.

If you are conceding that moral values are contingent upon a number of factors including the type of beings we are discussing, the circumstances of their existence, etc, then it appears to me you are blowing your entire argument out of the water.

You can think whatever you want. You still haven’t demonstrated it.

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Then you are not yet understanding me.

That some act is right or wrong for creatures of a certain nature does not make that moral evaluation subjective or contingent - the rightness or wrongness of said act for creatures of that nature is still an objective (not constituted by merely subjective features) necessary (could not have been otherwise) moral fact.

And you haven’t demonstrated that what I think is incoherent, or even unreasonable. Again, here’s it stripped down to the bare minimum:

I’ve spent some time defending the moral argument in this thread and pointed to writings where I’ve defended it further. I’m not going to bother laying out the cosmological argument here - but I have written about it on my blog, and you can probably find posts by me here on PS where I’ve defended it in the past. The move linking them is a completely natural appeal to Occam’s razor; it’s not an arbitrary choice. So your objection that I haven’t overcome Euthyphro with the usual “objective moral standard = God’s character/nature” move because such a move is “arbitrary” is, from my perspective, ultimately baseless.

OK, so you’re back to making baseless assertions.

“I have a blog” is not a persuasive argument, sorry.

You haven’t even got around to making a good defense of Premise Zero of your argument, so your argument does not even figure in this discussion.

You seem to be just spinning your wheels here. I’m not sure if @John_Harshman sees any reasonable expectation of progress in this “curated discussion”, but I’m starting to have doubts.

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Perhaps it is time for this curated conversation to come to a close? Curated discussions don’t need to end in consensus or agreement.

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It seems so. @Faizal_Ali or @John_Harshman are free to post a final reply, if they wish.

It’s a baseless assertion to point out that being conditional on a particular nature doesn’t imply contingency or subjectivity of a statement!? Do you disagree that statements of the form:

If A, then B

Can be objectively and/or necessarily true? (In this case, A = a being has a certain nature, and B = a certain act is right/wrong for that being.)

And I don’t care to reproduce the reasoning I’ve already laid out there, here. (It would be rather long for a forum post, for one thing.) My intention was never to try to defend my reasoning in full in this thread. (It was, I suppose, to push back on Harshman’s simplistic dismissal of the solution to the Euthyphro dilemma, and since he’s dropped out and we’ve been spinning wheels for a couple of posts, maybe we should wrap this up.)

If you don’t want to read further, fine. Yeah, “I have a blog” isn’t an argument. But it is a statement that I have an argument, just one that’s over there instead of here.

I don’t, for the reasons you have been talking about. The holes in @structureoftruth’s argument are too big, and he seems unaware that they exist, or at least that they’re holes. The assumptions that there must be an ultimate, objective standard of morality, that there is a necessary being, that the necessary being must be perfectly good, that he is the being he calls God, that just saying God is the standard bypasses the Euthyphro dilemma, and that our moral intuitions demonstrate that God is perfectly good even though he doesn’t fit our moral intuitions very well, are all unwarranted and undefended. I see no way forward.

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Perhaps, instead of regarding them as “holes in the argument”, what we’re seeing is how you and @structureoftruth have very different philosophical commitments. And the difference is too vast to be bridged by a single thread. Furthermore, Matt claims that each of his commitments are supported by other arguments that he has developed elsewhere, which are out of the scope of this conversation. In other words, it would simply take a lot of time for everyone to “sort everything out” from the ground up, because the starting paradigms are so different. (It is in fact amazing to me that despite these differences in philosophically paradigms you and Matt can presumably still agree on various scientific matters.)

But it is good, I think, that we have had this thread to explore where the points of disagreement are. Many conversations develop into acrimony quickly because there are hidden assumptions that one participant thinks is obviously right while the other thinks is questionable. Hopefully this thread will be a good reference to see where each side is coming from in these discussions about God and morality.

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No. This is the baseless assertion: “the rightness or wrongness of said act for creatures of that nature is still an objective (not constituted by merely subjective features) necessary (could not have been otherwise) moral fact.”

That help?

No, that is not a valid interpretation. We all seem to have the standards of logic here. @structureoftruth’s arguments fail on those grounds.

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But he isn’t making his assumptions for the sake of argument. He’s insisting that they’re true. We may actually be agreed that if all his assumptions are true, his argument escapes from the Euthyphro dilemma. I’m not sure of that, but it’s moot if his assumptions are all false, as it appears to me.

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