Quote from darkhorse:
well said stu!
i wish i had more time for these boards. i appreciate the clarity of your thinking and the high standards you hold me to.
in regards to the notion that an upside requires a downside, i'm not sure if there is an essential argument that can 'prove' the assertion any more than there is a single essential argument that can resolve the broader debate one way or the other. there are only myriad observations of reality as it stands; when we are looking to assign cause we are forced to speculate within the bounds of our rational faculties, just as when we try to figure out what happened just before the big bang or how certain properties of quantum particles seem to contradict the laws of time and space. as in a courtroom where bodies of evidence are presented, there is usually no 'argument to end all arguments' that silences all dissent, only a process of reasoning.
The process of reasoning may well lead to conclusion, it often can.
A lack of evidence in the courtroom appears to leave arguments of science in a quest for ever more rationale, whereas the arguments of divinity are regularly dismissed for too much unsafe testimony.
i respect axeman's general line of argument, however i think the flaw in the argument is that it is unintentionally anthropocentric and thus rests on flawed presuppositions. If God existed before man and God created man, then God is the measure of man and not vice versa. To properly conceive of a possible world in which God exists, it is necessary to conceive of God as being the first mover and the source of first principles. If God exists, it is not a matter of setting him above man's standards, below man's standards, or anywhere at all in relation to man's standards; it is a matter of reasoning how man stands in relation to his Creator.
I see no substantive reasons why there
must be something intrinsically flawed because it is anthropocentric?? A lot of IFâs there darkhorse but I am glad of that. Thinking back I seem to recall no Ifâs but just determinate assertion.
Reasoning how man stands in relation to his creator first requires a reasoning that man has a Creator.
I think part of the problem is that the question of whether God exists and the question of whether God is moral / worthy of worship etc. are distinctly separate and have to be asked separately. Many atheistic arguments tend to conflate the two and use arguments against one to attack the other (if God is not worthy of worship then why should I believe he exists, and/or if God exists why should he be worthy of worship). To properly debate the second one must hypothetically accept the first in toto for the sake of debate, which is hard to do because many do not realize the large number of hidden presuppositions that color their arguments below the surface.
I agree with you , those are two distinct questions. But a hypothetical acceptance of the first only requires the questioners to establish another IF. If God exists is God moral etc
But even before that, a definition of God is essential , before the hypothetical acceptance for the sake of argument. If not God may well be being argued as nothing more than a quantum flux by both questioners, without either side of the argument realizing it.
If God exists in omnipotent form, is the source of all rational and moral faculties, and has ordered and created the universe in line with His precepts and desires, then He is the measure of all things whether we like it or not. To dismiss God's position as first mover and author of all things throws logical argument into disarray where theistic morality is concerned. Roles are significantly defined by position- it is right for a father to discipline a child, but not for a child to discipline a father, and so forth. There are many reasons why it is not consistent to assume that if God exists then He is assigned all the same rules and regulations that are applied to man. There is also the philosophical question of who is given authority to assign responsibility to whom, and who has claims on reality. We say things like "if I ruled the world then such and such" without considering that even hypotheticals have significant boundaries and that many things that can be imagined or hypothesized cannot actually be actualized.
Then examine what an omnipotent form must entail. It is possible that it is inconceivable and/or it may be that an omnipotent form can apply to anything....including fairies.
Is it right to value an invisible, absent, hurtful, violent father the same as a living, breathing, loving, physical father. Is it not right for a child to refuse a father who is unreasonably cruel within a set of experiential events. For a God to give rationality but then say rationality is useless when thinking of God.,,, Isnât that by any rational standard simply self defeating contradiction .
But then again I agree with what you say in essence.... "many things that can be imagined or hypothesized cannot actually be actualized" --- unfortunately for the theist that must include the proposition for God along with anti gravity ointment , invisibility pills, and Pink Unicorns.
Final point before I have to run, you may be able to conceive of a painless world in which man could live but I cannot because man is by and large the source of pain. How can a world of moral agents exercising their natural wills be free of evil when the option of choosing evil is necessary? And by what standard is evil determined other than the eternal and omnipotent first mover's?
I donât agree man is by and large the source of pain. Any number of parasitic microbes or cancerous tumors cause of all sorts and type of pain and suffering to man. The choice to combat these in any way possible does not become the option of choosing to have such âevilâ present.
Having the option of being free to choose evil does not require you to choose evil.
Itâs the being free to choose which is the free will, not the choice itself. And in the absence of other worthy standards, then manâs worthy standards set by mankind itself must be the crucial benchmark. Standards which are then essential to assess even the things which âcannot actually be actualizedâ.