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- Can atheists be moral?!
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Nos Theista - eBook - eqanepytod.gq
This paper focuses on the epistemic role of context and contrast classes to advance the debate over skeptical theism in two ways. First, considerations of context and contrast can be invoked to offer a novel defense of skeptical theism.
Second, considerations of context and contrast can be invoked to undermine the two most serious objections to skeptical theism: the global skepticism objection and the moral objection. The gist of the paper is to defend a connection between context and contrast-driven views in epistemology with skeptical views in philosophy of religion.
Religious Skepticism in Philosophy of Religion. Edit this record.
Why There Is No God: Quick Responses to 10 Common Theist Arguments
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Manual Nos Theista
Configure custom resolver. Knowledge and Lotteries. John Hawthorne - - Oxford University Press. Knowledge in an Uncertain World. Elusive Knowledge. David K. Followers of large, world religions might console themselves that a billion or more people share their morality, and that must account for something. But it does not. For a start, truth is not a democracy. The fact that many people accept an idea does not make it true.
It is not even true that followers of any particular religion share the same morality. For example, there are some 2. Just three issues will make the point: abortion, the treatment of gay people and the role of women in the church. There is only one fair conclusion here; if you truly attempt to take your morality from a god, you have no idea whether your actions are moral or not. You are swimming in a sea of confusion and moral uncertainty. Quite honestly, you are lost. If relying on a god, makes morality impossibly difficult, what happens when we take gods out of the picture entirely?
We must begin by asking what it means to be moral. The first point is, behavior can only be moral or immoral if it affects other humans. No matter how you treat a rock, your actions are neither morally right or wrong. Actions have a moral dimension only when they affect other humans or other sentient beings.
Nor is a moral dimension attached to actions that are the result of chance or the natural world. For example, if lightning or a tsunami kills people, we do not say these events are morally wrong.
So morality must be about how humans are affected by human actions. But what is right and what is wrong? Some actions seem to be clear-cut. It would be perverse to argue that bathing your baby daughter in battery acid is morally right. No doubt, we could think of a long list of actions that are equally wrong.
It would also be easy to make a list of actions that are unequivocally good. Comparing the two lists allows us to generalize things that are morally wrong and to distinguish them from things that are morally right. Actions that unnecessarily cause suffering or harm to humans are morally wrong, and actions that contribute to human wellbeing are morally right.
Once we have criteria for right and wrong, we can say that some actions, such as randomly hitting a person with a hammer, are objectively morally wrong and other actions are objectively morally right. This logic has two important implications: there are objective moral truths that can be discovered using reason and science , and the process does not require belief in a god. Many people will find this conclusion puzzling. We know that moral standards change over time and we know that different societies have different moral standards.