Ask the materialist...

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Here is good quote from quote from Voskuil (ch. 3, page 26):
Metaphysical propositions are abstractions that are universally exemplified. They are necessary principles
The question is: “ALL metaphysical propositions?” Are all metaphysical propositions necesserily true, just because they are metaphysical propositons?

I doubt it. If it were so, then the two metaphysical propositions
  1. “There are necessary truths”
  2. “There are no necessary truths”
    would both be correct.
Voskuil commits the the fallacy of “confusion or vagueness” in the very paragraph he castigates them.

If we want to speak of “veracity” of a metaphysical proposition, there must be some criteria by which we can decide if the said propositon is true or not.

If the proposition tells something about reality, it can be verified by empirical means.

If it says something about an abstract concept it should be the corollary of a set of axioms.

If it talks about a basic principle (axioms) then it is either obvious that it is true, or obvious that it is false, or it is an undecidable propostion. According to the Godel incompleteness theorem in every axiomatic system there are propostions which cannot be decided.
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FrankSchnabel:
Even the one attributed to Anselm?
Especially that! 😉

The proposition “God exists” contains exactly two words, neither of which is rigorously defined. The word “God” is as vague as it gets (even if we assume that it refers to the Christian God) and the word “exists” does not mean physical existence, nor conceptual existence - it is an undefined “existence”.
 
Ok, perhaps we need a definition of ‘consciousness’ that would offer up a better idea of what I’m meaning to ask. Let me avoid ambiguity;

Consciousness, in this case, would be referring to the ‘existence of self-knowledgeable thought,’ or, knowledge of knowledge. The ability to objectively know that you know, to know that you exist and are as such, the objective thinker.

Could I ask again, with that definition? How do we know we have consciousness, then? Is it some sort of ‘base assumption’ that can’t be denied nor proved? For to deny it would be asserting it, yet to prove it would be impossible objectively.
Ok, I see now. What you speak of is “self-consciousness”. We experience it, that is the only way to know it. In a sense it is akin to the concept of “free will”. We accept it axiomatically even though it cannot be proven.
And I would still like to know, how does this consciousness arise?
I would like to know it, too. Presumably all the neurophysicians, philosophers, etc. would like to know the precise neurophysical processes that make self-consciousness possible. But I don’t, and neither do they.

To posit a supernatural explanation for it would be a typical example of the “God of the gaps” argument. I am sure you are familiar with it.
 
I just have a question regarding determinism. Actually, it’s been troubling my friend and I’ve been trying to find a way to answer them. You mentioned earlier that determinism is rejected scientifically - could state some of the reasons why?
And what has been troubling my friend regarding it, is that believing that God exists, how can we have free will given that he made us, he gave us our souls, placed us in a certain environment with certain people. So to a certain extent anything we choose is a result of that and how could we be to blame with regards to some of the decisions we make - and how can that be called free will.
 
I just have a question regarding determinism. Actually, it’s been troubling my friend and I’ve been trying to find a way to answer them. You mentioned earlier that determinism is rejected scientifically - could state some of the reasons why?
Because quantum physics found true randomness in the subatomic level. However, from that it does not automatically follow that we have true, libertarian free will.
And what has been troubling my friend regarding it, is that believing that God exists, how can we have free will given that he made us, he gave us our souls, placed us in a certain environment with certain people. So to a certain extent anything we choose is a result of that and how could we be to blame with regards to some of the decisions we make - and how can that be called free will.
The existence of free will cannot be proven. If is just a very plausible assumption. To actually prove it, we would need to conduct an experiment:
  1. take a “snapshot” of all the present decisions.
  2. store it somewhere “outside” this world.
  3. “rewind” the world to some eariler stage.
  4. take a new snapshot at the new “present” and compare it with the old one.
If there is a difference, we have free will. If they are the same, it still does not conclude it. But this experiment is impossible.
 
Hi ateista, are you a materialist that subscribes to any of these theories?
It is a very curious circumstance that materialists, in an effort to avoid what Laplace called the unnecessary hypothesis of God, are frequently driven to hypothesize the existence of an infinity of unobservable entities. We saw this before…with the speculation that an infinite time preceded the Big Bang. We saw it again…, with the idea that the first living thing might have arisen by chance if the universe is infinitely large and has an infinite number of planets. We see it now, in the idea of a large and possibly infinite number of domains or universes. We shall encounter it once more…with the so-called many-worlds interpretation of quantum theory. It seems that to abolish one unobservable God, it takes an infinite number of unobservable subsitutes.
-Dr. Stephen Barr, Modern Physics, Ancient Faith, p. 156-7
 
Hi ateista, are you a materialist that subscribes to any of these theories?
It is a very curious circumstance that materialists, in an effort to avoid what Laplace called the unnecessary hypothesis of God, are frequently driven to hypothesize the existence of an infinity of unobservable entities. We saw this before…with the speculation that an infinite time preceded the Big Bang. We saw it again…, with the idea that the first living thing might have arisen by chance if the universe is infinitely large and has an infinite number of planets. We see it now, in the idea of a large and possibly infinite number of domains or universes. We shall encounter it once more…with the so-called many-worlds interpretation of quantum theory. It seems that to abolish one unobservable God, it takes an infinite number of unobservable subsitutes.
-Dr. Stephen Barr, Modern Physics, Ancient Faith, p. 156-7
There is no need to subscribe to them, because they are not relevant, some even false.
  1. The state of the universe before the Big Bang is of a different physics, where the concept of time is undefined.
  2. The emergence of “life” does not require an infinite number of planets. The definition of “life” is arbitrary.
  3. The current multiverse theories arise from one particular interpretation of quantum physics. The equations of quantum physics predict certain results quite accurately. It is not necessary to “interpret” them. The objects in the micro-world are not “miniature” macro objects.
I am with Laplace: the hypothesis of a creator is not necessary, and it does not explain anything anyhow. Explanation is the reduction of something to already understood ideas and models.

I am talking here about the “generic” god-concept.

The God of Christianity is a different problem. The concept of this particular deity is loaded with poorly defined and mutually contradictory attributes, and in order to carve out a “meaning” for these attributes they must be defined in a wholly “unique” manner - which is inconsistent with the meaning of the everyday usage.

When believers assert that God “acts” in a certain manner, it is not an action as we understand it - it is magic. When they assert that God “knows” something, this knowledge is not even close to how we understand the word “knowledge” - it is magic. When they say that God is “loving”, this love does not even resemble to the love as we understand it. If someone would assert that he is a “loving” being, and would act as God (allegedly) does, he would be labeled as a hopeless hypocrite. When they say that God is “just” and “merciful”, these categories have nothing in common with “justice” and “mercy” when applied for humans. Etc, etc…

The Christian concept of God is not simply unneccessary it is totally incoherent.
 
To posit a supernatural explanation for it would be a typical example of the “God of the gaps” argument. I am sure you are familiar with it.
Yes, yes, that is a theory of know, and have one theory that uses that. (The soul, at least, accounting for individuality and consciousness, but that is very complicated) I’m merely curious as to your ideas on it. And I tend to avoid that sort of explanation, and would be more leaning towards a physical explanation of things, if they could be done.

Another different question;

Can there be right or wrong? I have been having this sort of discussion with my friend, and was wondering as to how one may subjugate this without, at the end of it being, that God exists and that He makes it so by His nature?

I ask this in both senses of what is right and wrong. As in, morally right and wrong, and as in, correct answer right and wrong.
 
Does it now? We don’t need any faith to experience matter, energy, space and time, do we? They are there for everyone to discover.

I seriously doubt that God can be experienced by our senses or our instruments. So your little “conversion” is inaccurate. Whatever God is his existence is not assumed to be physical, it is assumed to be supernatural.

I am not sure what you intended to do with this “conversion”? Did you want to establish that Christianity (or religion in general) is just as rational and down-to-earth as materialism?
“Matter,”,“energy,” “space”, and “time” are all concepts, aren’t they? In any case, they don’t present themselves immediately to the senses, at least in the same way. Besides to the physicist, time is some measure of what we “feel” as duration. Matter, to the ordinary person, is what we can touch, or what can touch us. Its constitution was long debated: earth, fire, air, and water were held to be its elements for a long while. Actual matter was also something that does not last; “matter,” in a physyical sense, was–is thought to be permanent. But we can’t experience the permanence, only the change.

God cannot be experienced? Well, we religious think He can. You can put down the Burn ing Bush as a fable, or the Resurrection, but each, especially the latter has an enormous impact on the course of human history. In its way, it is as amazing as the Muslim conquest. Christianity has happened as has Islam. I guess you find it easier to believe in Mohammed’s Revelation, since it is not obviously supernatural, anymore than Marx’s Communism.

The Resurrection, of course, is something you MUST reject: not, on the evidence, of course, but on the principle that the supernatural does not exist. Principle can get in the way of free thought. Zola was invited to Lourdes to look at the evidence of a healing. He was shown x-rays before and after of a man’s leg. He chose to dismiss the evidence because it could not be explained away by the usual
claims of religious hysteria. The patient was not especially religious and he was a man. But the writer wouldn’t believe what he saw with his own eyes. I guess it filled him with the kind of metaphysical disgust felt by the Herbert Marshall character in the movie, “The Fly,” when he saw a fly with a man’s head.
 
“Matter,”,“energy,” “space”, and “time” are all concepts, aren’t they? In any case, they don’t present themselves immediately to the senses, at least in the same way. Besides to the physicist, time is some measure of what we “feel” as duration. Matter, to the ordinary person, is what we can touch, or what can touch us. Its constitution was long debated: earth, fire, air, and water were held to be its elements for a long while. Actual matter was also something that does not last; “matter,” in a physyical sense, was–is thought to be permanent. But we can’t experience the permanence, only the change.

God cannot be experienced? Well, we religious think He can. You can put down the Burn ing Bush as a fable, or the Resurrection, but each, especially the latter has an enormous impact on the course of human history. In its way, it is as amazing as the Muslim conquest. Christianity has happened as has Islam. I guess you find it easier to believe in Mohammed’s Revelation, since it is not obviously supernatural, anymore than Marx’s Communism.

The Resurrection, of course, is something you MUST reject: not, on the evidence, of course, but on the principle that the supernatural does not exist. Principle can get in the way of free thought. Zola was invited to Lourdes to look at the evidence of a healing. He was shown x-rays before and after of a man’s leg. He chose to dismiss the evidence because it could not be explained away by the usual
claims of religious hysteria. The patient was not especially religious and he was a man. But the writer wouldn’t believe what he saw with his own eyes. I guess it filled him with the kind of metaphysical disgust felt by the Herbert Marshall character in the movie, “The Fly,” when he saw a fly with a man’s head.
 
Hey Ateista,

U sed:

I think you do. You rule out that you can rule out a-priori some things.

Here’s what I am getting at. There are two contrary positions that folks tend to take: 1) that All Truth is Necessary and 2) that No Truth is Necessary. On the one hand we got the “ultra-rationalistic metaphysicians”, as Voskuil calls them, and on the udder we got the anti-metaphysician crowd (logical positivists).

Often overlooked is the sensible middle position, the correct metaphysical position, that Some Truths are Necessary. Some things we know as true have no possibility of being false.

So if you make “I do not rule out a-priori anything” your metaphysical first principle, then you are holding to a principle that contradicts itself. One doesn’t rule out anything in advance because one believes that everything (i.e. all meaningful propositions) are not necessary. If someone gets up and proclaims X (some meaningful proposition), you think maybe he’s right, but he could be wrong.

But your position (logical positivism, I would think) is self-contradictory. It boils down to this: It is necessarily true that all proposition might be wrong.
The truth is, there is no truth!

I mean it, guys!

😃
 
Ateista sed:
The question is: “ALL metaphysical propositions?” Are all metaphysical propositions necesserily true, just because they are metaphysical propositons?
I doubt it.
Correct.
Voskuil commits the the fallacy of “confusion or vagueness” in the very paragraph he castigates them.
Nope, he is very clear about what he means by metaphysical truth. A metaphysical proposition is true and cannot be false.
If we want to speak of “veracity” of a metaphysical proposition, there must be some criteria by which we can decide if the said propositon is true or not.
yup. Whitehead says that both the rational (logical and coherent) and empirical (applicable and adequate) aspects must be examined.
 
Ateista, methinks that thou truly art a logical positivist. To you all empirical propositions are contingent (I agree). To you all rational propositions are ultimately contingent (dependent on the agent and his presuppositions) as well (I disagree).

Here is the test: Do you or do you not espouse the Verifiability Principle? It says that only the following two types of propositions make sense: 1. Merely Empirical Propositions, whose meaningfulness is established by the possibility of finding factual evidence that can prove the statement true or false. an d 2. Mere Rational Propositions, whose meaningfulness is established by conceptual definition. (Here truth is “necessary” if the proposition follows the given (arbitrary) definition.)
 
There is no need to subscribe to them, because they are not relevant, some even false.
Why would anyone’s “poorly defined” God, as you put it, be any more “relevant” than the other theories you don’t care about or also consider false?
 
Another different question;

Can there be right or wrong? I have been having this sort of discussion with my friend, and was wondering as to how one may subjugate this without, at the end of it being, that God exists and that He makes it so by His nature?

I ask this in both senses of what is right and wrong. As in, morally right and wrong, and as in, correct answer right and wrong.
The second one is easier. If you refer to a problem of “nature”, a question pertaining to physical reality, then obviously there is a correct (right) and many incorrect (wrong) answers. The correct answer will accurately reflect reality, the incorrect will not, and both can be verifed objectively.

The other one needs a bit of groundwork. But the answer can come first: yes there is such a thing as morally right and morally wrong behavior, and they are objective, too - they are just not absolute.

But this needs more explanation. We have to consider the following concepts: beneficial vs. harmful, good vs. bad, morally right vs. morally wrong. We also have to consider four levels of existence, inanimate matter, living organisms without a nervous system, living organisms with a nervous system but without higher brain functions, and living organisms with higher brain functions (consciousness).

To inanimate matter none of the beneficial, harmful, etc. concepts can be applied. A pebble does not “care” if it has a “pleasing” round shape or not. The sea does no good nor bad to a pebble when it polishes of the sharp edges.

Living organisms are different. To a plant it is beneficial to have the proper amount of subshine and rain. But the plant does not “care”, if the circumstances are harmful, it just ceases to exist, and that is all. Its demise can be beneficial to others, but the plant does “know” that. The wind can break off a branch and the tree does not feel pain.

Living organisms with a nervous system (but no higher brain functions) are yet a different phenomena. They do experience pain, but not mental anguish. To them it does matter to feel pleasure and avoid pain. This can be observed by looking at their behavior.

But in a world of these beings (without consciousness) there is no moral or immoral behavior. When the cat “plays” with the mouse, it does not know that the mouse is afraid, it only “knows” that the “playing” will increase the blood sugar of the mouse and make its meat taste better.

Finally, the world with humans (or other conscious beings). The categories of “moral” and “immoral” enter the picture. Up until this point we probably agree.

The materialist / atheist definition of morality (and you will probably disagree with it): “The written and unwritten rules of a specific society in a specific time”. What society “expects” from its members. How people “ought to” behave according to the generally accepted norms. Deviation from the norms can be considered criminal, or merely in bad taste, depending on the acts and circumstances.

In a primitive tribal soceity cannibalism was considered “moral” though it usually was restricted to eating the warriors of other tribes. Even those societies consider eating women and children unacceptable. Their morality was imposed on them by the scarcity of proteins. They did not eat their own tribesme, however they left old people to die when resources ran low was acceptable.

Today we find cannibalism reprehensible, but not absolute. In the famous tragedy of the plane lost in the Andes when people had to resort to cannibalism no one “threw the first stone”. Extraordinary circumstances will make accepted rules irrelevant, and a new “set of rules” must be put in place.

Before you or someone else brings up the Holocaust: the majority of the people in Germany disagreed with the extermination of Jews and other minorities, they were simply intimidated to speak their mind. Therefore the Holocaust cannot be considered “moral”. It did not reflect the rules, it was violating them.

Unfortunately it happens sometimes that people’s views get distorted to such an extent that they will view other humans as “sub-humans” and will not extend the protection of soceity to those. In such a society otherwise totally reprehensible behavior will become the norm, what they consider “moral”.

Unlike the Nazi Germany in the 20th century, in Europe during the middle ages the pogroms against the Jews were accepted and they were kept in ghettos. Jews were viewed as the “murderers” of Jesus, they were considered to be sub-humans. Of course that fact that Jews held considerable fortunes did not help either. The religious fanaticism combined with envy made the Jews the perfect target.

In America blacks were considered to be sub-humans to be worthy only of slavery. These views were the “norms” and the few dissenters were persecuted. (“Mississippi burning”, anyone?) Where did these views come from? You guessed right, they came from the Bible. Therefore in those times it was the “moral” behavior.

One final example. In Brazil, which is a predominantely Catholic country, women are treated as goddesses - until marriage. After marriage, it is a whole different story. If the husband orders his wife to bring a can of beer, and she does not jump, he can mutilate or even kill her. Ditto, if she wants to get education against his will. So far it is pretty horrible, but that is not the worst. If he can hide from the police for 24 hours, he can go and declare what he did, claim that “she violated his honor” - and the case is closed.

Sorry for the long post, but your questions could not be answered in a “sound-bite”.
 
Nope, he is very clear about what he means by metaphysical truth. A metaphysical proposition is true and cannot be false.
I am not sure I follow. Any proposition is a set of concepts organized into sentences. Any proposition is either true or false or undecidable. Why would a metaphysical proposition be automatically true?
yup. Whitehead says that both the rational (logical and coherent) and empirical (applicable and adequate) aspects must be examined.
I agree.
Ateista, methinks that thou truly art a logical positivist.
Well, let’s find out. 🙂
To you all empirical propositions are contingent (I agree).
It is good to have agreement.
To you all rational propositions are ultimately contingent (dependent on the agent and his presuppositions) as well (I disagree).
Well, we have to differentiate between the “existence” and the “veracity” of the rational propositions. Some philosophers argue that the existence of propositions is independent from the existence of a perceiving agent. They argue that the propositions: “everything is itself” or “1 + 1 = 2” exist even in a world void of physical entites. They argue that these propositions are “abstract objects”.

I disagree with this view, and see absolutely no reason why to accept it. Mind you, the veracity of “everthing is itself” does not depend on any agent, but the existence of it does.
Here is the test: Do you or do you not espouse the Verifiability Principle? It says that only the following two types of propositions make sense: 1. Merely Empirical Propositions, whose meaningfulness is established by the possibility of finding factual evidence that can prove the statement true or false. and 2. Mere Rational Propositions, whose meaningfulness is established by conceptual definition. (Here truth is “necessary” if the proposition follows the given (arbitrary) definition.)
Simple answer: “yes”. To be more precise, I cannot even **conceive of **propositions which do not belong to one of these categoies.
 
Why would anyone’s “poorly defined” God, as you put it, be any more “relevant” than the other theories you don’t care about or also consider false?
Simply because it is taken seriously by too many people, who want to “force” their view on the rest of us. (“Force” can be through the ballott, not just bullet). If it were just a mental exercise, I would not care at all.
 
Simply because it is taken seriously by too many people, who want to “force” their view on the rest of us. (“Force” can be through the ballott, not just bullet). If it were just a mental exercise, I would not care at all.
What I was saying is I don’t see how you can make a “material” judgment that belief in God is “bad” and belief in unprovable scientific theories is irrelevant. And now I wonder how you make a “material” judgment that casting a vote one way or another can be objectively bad. 🤷
 
What I was saying is I don’t see how you can make a “material” judgment that belief in God is “bad” and belief in unprovable scientific theories is irrelevant. And now I wonder how you make a “material” judgment that casting a vote one way or another can be objectively bad. 🤷
All I can do is repeat the same. If the belief in God would be just an intellectual exercise, it not matter either way.

I did not say that belief in God is inherently “bad”. I did not even say that acting on that belief is “bad” either - as long as these actions only pertain to those who share that belief.

All I said that believing something unproven and converting it into a “rule” for those who disagree with the ramifications of that belief is wrong.

I would adamantly oppose forcing a believer to have an abortion just like I am adamantly against allowing the believers prohibiting abortion. Or homosexual marriage, or extramarital sex, or birth control or whatever. You have a belief system, you should be able to practice it freely. But not to impose it on others.
 
Oh, well correct me if I am wrong…but doesn’t a materialist believe that there is only matter interacting with matter? So how can any of it be “imposing” or anything like that. It’s all just neutral matter and molecules. Isn’t it like saying that some of the balls in the lotto drawing machine are imposing on the others? But in reality it’s just a bunch of purely physical reactions.
 
Oh, well correct me if I am wrong…but doesn’t a materialist believe that there is only matter interacting with matter? So how can any of it be “imposing” or anything like that. It’s all just neutral matter and molecules. Isn’t it like saying that some of the balls in the lotto drawing machine are imposing on the others? But in reality it’s just a bunch of purely physical reactions.
Yes, you are very wrong. Read up on the subject of emerging attributes. How and why complexity brings up new “stuff”.
 
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