I have no idea what you intend by “properly based beliefs” or “accept rationally” as opposed to “accept pragmatically”, just as it isn’t clear what you mean by “basic”. And I don’t see how you can go from our having moral intuitions to the inference that there must be a moral standard provided by God. As far as I can tell, moral intuitions are based on instinct and upbringing, the former a result of lengthy primate evolution as a social species. How does that feature God or any objective standard?
I think you confuse subjectivity or contingency with falsehood.
Your attempted escape, that God is his own standard whose very character is goodness, just isn’t coherent. It renders the concept of goodness circular. We know he’s good because he’s God, and God is good. How do we know that? Because he’s God.
I think you consider the two characteristics featured in A as unitary, with not A lacking both. You fail to consider anything lacking only one.
All true, but so what? If I say “If A, then B; A; therefore B”, that’s a logical argument, but it’s also vacuous without knowing what A and B are.
I don’t think that helps, since you reject our intuitions as a standard. If they were, that would be an external standard by which to judge God’s goodness. Further, God’s actions frequently violate our moral intuitions, or at least they violate mine. So far you seem unwilling to say.
It seems to be a problem that destroys your argument unless solved. Would you agree?
Don’t see it, especially since you declared 6b to be deism. My understanding is that the deist God is necessary, and whether he’s morally perfect is not considered. One problem is that 2a considers three characteristics, and we don’t know which one, or two or three, we’re rejecting if we accept 2b. “Something supernatural, but not God” in 3b doesn’t clarify, nor does 4 or 5. 6b allows that distinctness from the natural world wasn’t a defining characteristic, but we are left without any knowledge of whether necessity or moral perfection was the distinction, or whether they are considered unitary.
Your moral intuitions may. Mine do not. I reject premise 0.
They emerge from evolution, both biological and social, in reaction to the conditions of primate and human social environments. If that’s true, does it fit your description? I have to say that your intuition is doing a lot of work here, and intuition isn’t all that great a guide to objective truth.
I don’t think so. What you have there is an arbitrary rule. It’s just defining “good” as “what God would do”. But how can we say that what God would do is good, unless we have some standard of goodness by which to judge his character?
Crucial, but trivial, as it may equally be true of an unsound argument. It’s the premises that you need to justify.