C
Chiral
Guest
Yeah, that (baby fear experiment) doesn’t surprise me. But I agree, it is terrible. Some scientists get caught up in a question and forget the moral implications to testing their hypothesis. This is why the Church, the most outstanding supporter of scientific discovery in history, also concludes that there are some questions which would better remain unanswered than going about the discovery in such a fashion… One must ask, ‘What would be the point in answering this question? Does this end justify the means? If so, how likely is the end to actually be achieved?’Hmm, reminds me of the baby Albert experiments where scientists conditioned fear into an eight month old baby. Nice…
This unethical treatment of babies is of the same type of gratuitous evil inflicted on animals in the name of science. I abhor both.
AAALAC International (while not a moral authority) demands certain ethical standards be maintained in animal research, including minimization of pain and distress in the research subjects.
The pain being spoke of requires consciousness of ‘self’ to connect the instances into a contiguous experience. This psychological trait (whatever you believe its origin, spiritual or material) is either lacking or severely diminished in non-human animals. ‘Feral’ children still possess it, some non-human primates possess it to an extent, so (apparently) do a few other species, which *should *give scientists pause when experimenting on such subjects…As for consciousness being a criteria for pain, well, that’s just nonsense. Just because some non-human animals do not have an id or ego does not lessen any pain they experience. What about feral children?..
But we’ve strayed…
Yeah, I ignore ‘natural evil’ because of the open possibility of acting moral agents, and I also wonder what constitutes ‘gratuitous’. I’m getting into this with RDaneel. If God allows (or perhaps more accurately ‘cooperates in’) an event which results in pain and suffering, certain questions immediately come to mind:Right, moral evil can plausibly be defeated by free will, I’ve said that before. But you deny the existence of natural evil. Evil being that which causes gratuitous pain/suffering. St. Augustine acknowledged the existence of natural evil, and like Plantiga, explained it as the actions of fallen angels. This neatly moves this problem back into the court of moral evil. Of course one has to assume that demons are busy shifting tectonic plates.![]()
- To what extent did human choice play a role (e.g. did humans build a city below the water-line next to hurricane-prone waters, or near a massive fault line, or on an active volcano, or did they mess with weather patterns on a major scale, etc.?)
- Is it possible there are other free agents at work?
- On what bases do we designate the suffering ‘gratuitous’?