Einstein and Darwin on morality

Darwin:

A moral being is one who is capable of reflecting on his past actions and their motives – of approving of some and disapproving of others.

Einstein:

I do not believe in immortality of the individual, and I consider ethics to be an exclusively human concern with no superhuman authority behind it.

It seems so eminently fitting to me that two of the greatest scientists to have ever lived have such enlightened views on just what morality is.

Incoherent views

I’ve been following a comment thread over at The A-Unicornist that has mostly revolved around the First Cause argument. In it was this gem from family-harasser Jack Hudson:

…causation isn’t logically dependent on time.

This made me literally laugh out loud. It demonstrates what is one of the most incoherent view of reality I think most Christians hold. I’ve explained how it all works on FTSOS as well as in the comment thread, but I think it bears repeating one more time what, exactly, causality is.

Newton’s third law says that for every action there is an equal and opposite reaction. Another way of saying this is, for every cause there is an equal effect. Or, to use exactly equal language again, for every force there is an equal opposing force. With that under our belts, let’s look at what force is.

Simply put, force is mass multiplied by acceleration, or f=ma. Let’s break it down further. What is acceleration? It is the change in velocity of an object over time. In other words, find the change in velocity in an object and divide that change by the amount of time it took for said change to occur and you’ve got acceleration.

I think if I left things at this point many people would be able to figure out the implications of what I’m saying. However, since I know Jack (who is obsessed with FTSOS) and other Christians will be reading this, I will spell it out. In order for something to have a force, it must have mass and acceleration. And in order for something to have acceleration, it must have velocity. And in order for something to have velocity, it must go through time. Tie it all together and we see that time is of the essence. At least to introductory physics. Without time, there is no causality. And what did we have ‘prior’ to the Big Bang? Certainly not time as we understand it. Therefore, it is logically incoherent to use the idea of causality in order to argue about how the Universe began.

If more Christians understood science, we wouldn’t have these sort of problems.

Martin Luther King Jr

Eternal meaninglessness

It is often the cry of theists that atheism makes everything meaningless. They equate and conflate it with nihilism, claiming it reduces all of human existence to nothingness because life will eventually end and no one will remember anything. To this I have two responses, one pragmatic and one philosophical. First, let me quote the late Christopher Hitchens in Hitch-22:

It could be that all existence is a pointless joke, but it is not in fact possible to live one’s everyday life as if this were so.

Go ahead. Try and live life as a nihilist. See if that is even possible. See if one’s interactions with others somehow cease to have any meaning.

On the philosophical end, what is this nonsense that assumes that for something to have meaning, it must also be remembered? Of course life still has meaning without some external entity remembering it forever. Saying otherwise is an additional, unnecessary attachment to what “meaning” itself means. Moreover, those who argue that for something to have meaning it must never be forgotten are gaming the issue. They are defining “meaning” itself to mean unending; it’s circular. That is, they are trying to argue that for something to have meaning it must be unending, but they seek to prove their point by effectively defining “meaning” to mean “unending and eternal” in the first place.

So let’s get our definitions and arguments straight and linear. “Meaning” simply refers to the level and sort of value and importance one places on something. I place value and importance on many things, including science and writing. They hold great meaning to me. No one can say otherwise. Furthermore, the fact that I will end does not magically disappear the history of that meaning. It will still have existed because, unless someone has evidence to the contrary, the Universe exists independently of me. That means that every event which has happened, whether consciously remembered or not, has happened no matter what I do, no matter what anyone remembers, and no matter whether there is a god or not.

Now let’s flip the coin. The theistic argument is that for meaning to be meaning, it must also be eternal. This is really no more than a value statement on their part; it is not a descriptive argument of reality and can thus be dismissed as actually being factual. But let’s pretend it is correct. What does that mean?

For something to be eternal means that it has no reference to time. It is not possible to look back on something that has happened because “has happened” holds no significance. This means that it is impossible to compare to events. Indeed, it is impossible, under this scenario, to compare two emotions or thoughts or feelings. Happiness will hold no meaning if it cannot be contrasted with sadness. Anger is incoherent if there is no pleasure or joy. Literally every single human concept is rendered meaningless by the claim that eternity is how something derives meaning. That is, “meaning must be eternal to mean anything” is inherently self-contradictory.

The theistic argument is wrong in its wrongness. First, atheism (which is not nihilism) allows for meaning because “meaning” itself refers to the importance and value placed on a thing or idea by humans (or any conscious being). Attempts to play semantics and redefine “meaning” aren’t going to fly. Second, even if we did allow theists to game the argument, what they are saying still fails because eternity takes all meaning from everything. It inherently disallows and denies reference, providing an incoherent path for arguing in favor of something (“meaning”) which is itself premised in reference.

Why the philosophically incoherent should never speak of marriage

Really, they shouldn’t speak of anything, but this post happens to specifically be about marriage. So let’s get to it. Keith Ablow, an alleged psychiatrist and certain member of FOX Noise, has recently said some horrifically incoherent things about the government, marriage, and liberty:

Among those aged 18 to 29, only 20 percent are now married, compared to 59 percent in 1960. Just 51 percent of all those over the age of 18 are now married, compared with 72 percent in 1960.

The trend away from marriage is now accelerating, rather than slowing down, and I believe that by 2020, marriage will be a road taken by a minority of adults.

I believe the reasons for marriage falling out of favor with Americans are many, including my own clinical observations that the vast majority of married people consider their unions a source of pain, not pleasure, and that too few of them are equipped with the psychological and behavioral tools to achieve true intimacy or maintain real passion. When the architecture of a relationship is airless and seemingly without exit (without bankrupting your family by hiring lawyers and having your kids pack overnight bags every week), people will eventually learn to steer clear of it.

When I started reading this article I didn’t think about the gender of the author. I didn’t happen to glance at his name, nor was it particularly a concern of mine. However, once I got to the given reasons for why marriage is on the decline, I just knew it was a man. A woman would be far less likely to neglect to mention the difference in women’s lives between 1960 and 2011. First, 50 years ago the income gap was much more than it is today. It was virtually unsustainable for a woman to live well on her own then, through no fault of her own. It only made sense to attach one’s self to a man in order to do well. Men would do the same thing if roles were reversed. Second, it was less socially acceptable to be a single woman too far into one’s 20’s than it is today. That’s a strong motivating force to tie the knot. Moreover, if a woman was single and had a child, that was another good reason for getting hitched in the 60’s. That isn’t the case today. Third, religion has historically been a strong force in marriage. With fewer and fewer people claiming a religion today, that force is dissipating.

Perhaps no factor, however, is more responsible for the decline of marriage in America than government participation in it. The fact is that getting a marriage license means, essentially, signing a Draconian contract with the state to manage the division of your estate in the event of a divorce, without ever having read that contract.

Oh, I wasn’t aware there was no government participation in marriage in 1960.

The contract, if it included all the relevant laws pertaining to divorce, child custody, spousal support and other relevant matters, would probably run hundreds of pages. And what’s more, the contract, once signed, may be changed by the state legislature at any time, leaving the parties to it with no recourse.

Weird. I thought that democracy was a type of recourse. I must be mistaken.

This all means that getting married in America is—in the current scheme—an act of self-abandonment which subjugates one to government in a more infantilizing fashion than nearly any other voluntary action you could take.

This is plain wrong. If people didn’t want government involvement in their marriages, they simply would not get married in the eyes of their state. They would just go to their church or mosque or hippie in the woods. The fact that they aren’t tells me that even if they don’t like everything the government does in regards to marriage, they like enough of what it does. It sounds to me like a choice made freely by consenting, mature adults.

Actions have consequences. So it is no surprise that volunteering to be lorded over by the state would result in feelings of confinement while married.

Yes, because that’s why married couples feel confined. “Damn it, Mary, I need my space! Let’s get away from these damn tax returns!” And, again, maybe it’s just that I’m an ig’nint youngin’, but I could have sworn the government “lorded” over marriages in 1960.

Nor is it any surprise that signing over one’s rights to self-determination to the state…

Apparently Ablow defines “self-determination” in terms of things he thinks people should do. Someone who freely signs a contract is obviously a right-less slave.

And it is also predictable that people would eventually find this distasteful, because human beings instinctively love liberty, especially in matters as personal as love and the raising of families.

He’s hinting at something…what could it be…

The solution is obvious: Get the state entirely out of the marriage business. No more marriage licenses. No more special treatment of married couples by the IRS or any other facet of government. No state ever had a legitimate claim to issue marriage licenses, to begin with, since marriage is a spiritual commitment and quite often, a religious one. And it is, fundamentally, an intensely personal one based in autonomy—until city hall gets involved and messes everything up.

Oh, I get it now. “Self-determination”, “liberty”, “autonomy”. I remember when I first read an introductory philosophy of ethics book, too. Cute.

So where to start on this one. First, married couples act as distinct entities from individuals, ergo, their treatment is inherently “special”. And it should be. Second, no state has a legitimate claim to issue marriage licenses? Really? Which constitution prohibits that? Which populace passed a law saying as much? Last time I checked, so long as what it does not violate a given constitution or human rights, a state can have whatever law it pleases so long as that law is passed democratically. Third, so what if marriage has historically been “spiritual” or religious? I care about the fact that it does not violate human rights and has been approved democratically. Besides, does Ablow approve of government-endorsed marriage for atheists and agnostics? I’m neither spiritual nor religious, so it must be okay for me to get a marriage license from the government. Furthermore, if he wants to appeal to the historical roots of marriage, why stop at religion? Go back far enough and it will be common to find contracts entered into which were governed by various laws, whether highly organized or simply tribal.

In the new paradigm I suggest, every couple wishing to get married would state that intention to their house of worship or their community of family and friends.

This isn’t new. In fact, just about everyone does this. Then they also get married in the state’s eyes.

They would take meaningful vows in front of gatherings of loved ones. Then they would—like knowledgeable and competent adults, rather than state-dependent, incompetent children—sign financial documents they generate together (while represented by attorneys or knowledgably waiving that right) which would govern how their assets should be pooled during the term of the contract and how they should be divided in the event they decide to end the contract.

If there’s anything I want to do as competent and independent adult, it’s enter into lengthy legal contracts of dubious quality, which cost me a lot of money, and which are my only choice. Thank goodness Keith Ablow is here to take away my options. Christ. Maybe for his next article he will read past chapter one in his ethics textbook.

The state’s interest would be limited to enforcing laws about fair amounts of child support and fair visitation rights which must be included in such documents when children are born.

So the government can be involved in dictating what is fair child support and visitation rights, but not marriage contracts. Interesting. Apparently Ablow approves of the government being involved in something which necessarily must happen – reproduction – but when it comes to something voluntary – entering into a marriage – it needs to butt out.

That’s it. The state would protect kids financially and emotionally from parents who fail to protect them. Otherwise, they would have no business getting involved in people’s marriages at all. They never had any business getting involved in them, to begin with.

I think, Ablow never had any business, writing an article which addresses philosophical, and now apparently grammatical, issues, which he never understood in the first place. Random comma.

A hugely pathetic understanding of evolution

One of the creationists favorite pieces of bullshit rhetoric is to say to anyone who accepts the facts of evolution, “You are beholden to your evolutionary past! Why would you do anything good if the point of life is to merely survive? Checkmate, atheists.” It’s an awful line that just won’t go away, but I figure if I make a post like this, at least I will have an easy stock response on hand. So here’s why it’s so awful.

First, it is a conflation of descriptive and normative claims. (I am thoroughly convinced most Christians do not understand the difference.) Evolution deals with the facts of biology as discovered via the powerful methodology of science. It’s a description of observation; it does not have a say on how one ought to act. Morality, on the other hand, is nothing but normative claims. It is the way in which we say what is right and wrong. It is the precise opposite of descriptive claims like those made by science.

Second, it reflects a fundamental misunderstanding of evolution. Simply because the history of all life is marked with ruthless struggle does not mean that we must display such ruthlessness at all times. Or any times. In fact, I think we would want to do just the opposite at most times. But none of that is really pertinent. The facts of our evolution do not mean we must act in this way or that way. It would be like saying all Americans must love the French now and forever because we got so buddy-buddy with them during the Revolutionary War. Could you imagine how upset FOX Noise would be if that were true?

This line of argumentation from creationists is really just an excuse to disengage. Rather than openly debate the merits of this or that moral position, they just appeal to a red herring of an argument. And it isn’t merely creationists. The same tactic is often used by theistic evolutionists. It does a disservice to logical, philosophical debate, but perhaps worse, it undercuts the science at the heart of it all. Ultimately, it is a misunderstanding of the issues: Evolution is a descriptive fact; morality is normative. No matter what moral conclusions one draws, evolution still remains true. Even if one draws conclusions about morality (i.e., not moral positions, but ideas concerning the concept of morality) which conflict with the descriptive fact of evolution, Mr. Darwin’s great idea, with all its modern day modifications, still remains true. And should someone think that evolution leads to particular consequences such as ruthlessness and mayhem (which, incidentally, is an invalid reason to reject acceptance of evolution), even that is immaterial. In addition to those people being wrong on the facts, evolution, once again, still remains true.

So, no, logically inept creationists and friends, you haven’t added anything of value here. As usual. Evolution is descriptive and so has no say on morality. Moreover, even if it did dictate how we ought to live, we would not therefore be beholden to our past anyway. Even if you were right, you’re still wrong. Or as I really need to say more often, you’re wrong in your wrongness.

Craig is unworthy

William Lane Craig has his rhetoric down pretty well. He is a professional debater, after all. Ask him most any metaphysical or theological question and he will probably have a prepared answered well memorized. But that’s about as far as the guy can go. Actually engage his points and it isn’t difficult to defeat him.* But why should anyone bother debating the guy? He has made zero special contributions to his field other than to revive a long-dead, easily dismissed argument (one which, unlike a good deal of philosophy, can be directly addressed and defeated via empirical evidence). His primary claim to fame is that he likes to debate. I admit I occasionally enjoy watching debates myself, but I generally only watch the ones done by people with esoteric knowledge in a field. Craig, for that reason, is not worth watching.

And according to Richard Dawkins, he also is not worth debating.

Don’t feel embarrassed if you’ve never heard of William Lane Craig. He parades himself as a philosopher, but none of the professors of philosophy whom I consulted had heard his name either. Perhaps he is a “theologian”. For some years now, Craig has been increasingly importunate in his efforts to cajole, harass or defame me into a debate with him. I have consistently refused, in the spirit, if not the letter, of a famous retort by the then president of the Royal Society: “That would look great on your CV, not so good on mine”.

It’s true. A debate between Dawkins and Craig, while it would rack up the YouTube hits, would only serve to benefit Craig. It would be beneath Dawkins to engage the guy.

But these facts aren’t stopping Craig from continuing “in his efforts to cajole, harass or defame” Dawkins into a debate. At one of his entertainment shows in England, Craig is going to place an empty chair on the stage to represent Dawkins’ absence. I’ll let the good doctor take it from here:

But what are we to make of this attempt to turn my non-appearance into a self-promotion stunt? In the interests of transparency, I should point out that it isn’t only Oxford that won’t see me on the night Craig proposes to debate me in absentia: you can also see me not appear in Cambridge, Liverpool, Birmingham, Manchester, Edinburgh, Glasgow and, if time allows, Bristol.

Okay, I’m happy Dawkins isn’t going to debate the guy, but it wouldn’t be so bad to hear a few more knockdowns like that.

*When I went over to Mike’s to find some Craig links, it turned out he already had a post on this topic, as well as another Craig post. Further searches will reveal a good number more posts.

Why this offends me

PZ currently has a series of posts going where people write about why they are atheists. If anything, it serves to debunk his claim that atheists ought to be holding up a bunch of particular progressive views: people have their non-belief for a wide variety of reasons, not due to a certain set of normative views. Attempts to place everyone under the banner of atheism, as if that’s a coherent thing to do, just won’t work. For the nth time, atheism is 100% descriptive.

I’ve only read two of these posts and maybe skimmed another one or two. I don’t care that much about why Joe Schmo is an atheist. (It’s no better than Joe the Plumber from 2008.) But one of the two I’ve read caught my attention:

Simple. I read the bible. At 11. After reading through Norse, Roman, Egyptian and Greek mythology. I recognized they were the same. My mother was ecstatic, My father not so much. Oh, and I am African American. My mother was an atheist, and so are my children…they also came there with some guidance, but of their own volition.

Gwen
California

I liked this from the get-go because of its punctuated pace. But then I got to the irrelevant part about Gwen being black. Who cares? I understand that atheism amongst blacks in America is lower than it is amongst whites, but it really isn’t important to the issue. A valid question, however, is why I have said in the title of this post that this offends me.

I remember in the first or second grade being given an assignment to write a paragraph. I chose to write about my dog. I can no longer recall the details of everything I said, but I distinctly remember writing the sentence, “He is a boy.” It was out of place and did not pertain to the topic sentence, so when the teacher asked people if they could identify possible changes that needed to be made, a few students pointed it out. The teacher agreed and I learned something.

And that brings me to why Gwen’s irrelevant line offends me: It’s bad writing. She’s black? Fine. Create a blog post expressing experiences had while living as a black atheist. It would be an interesting topic. But to randomly mention it is just an attempt to get PZ’s attention. Everyone knows he’s going to go out of his way to promote a member of a minority group if he can. There isn’t anything necessarily wrong with that, but he obviously did not pick Gwen’s piece because it was the cream of the crop. At best I can grant that this is effective rhetoric – it got her posted, after all – but it is not quality writing.

I have written at other times about my concern for language. (I especially liked a South Park episode that distinguished between the gendered sense of the word “fag” and the looser, more generalized use of the term.) I’m not pretending that I’m the perfect writer – I bet I have at least one non-typo error somewhere in this post – but I do have a genuine interest in how people use words. Language has an impact on us every single day. There are even comprehensive philosophies which use it as their cornerstones. It matters. It is the most common, most important way in which we communicate with each other over the course of our lives. Let’s not abuse and misuse it.

Ignoring the facts about morality

One of the things that has always bothered me about morality debates with Christians is their common inability to distinguish between normative and descriptive claims. (Really, the issue extends beyond Christians, but it seems especially prevalent within that group.) It’s always possible to quickly identify someone who does not understand the distinction when a question is raised about the morality of a group or individual that has committed great atrocities. For example, “What makes the morality of the Nazis wrong if there is no god?” Oh, no! My worldview has been shattered and the Christians win! Please.

There are two obvious problems with this. First, it’s an annoying argument from consequence. It is being implied that an argument for subjective morality must be wrong because it leads to bad things. Second, and this is the real kicker, the whole point of this post, it confuses value claims and factual claims. Mike at The A-Unicornist has it covered:

Although it is in our nature to desire fairness and to feel compassion, we must reconcile those feelings with objective information about the natural world. So in forming rational moral judgments, it becomes absolutely vital that the information to which we have access is accurate.

And that, quite simply, forms a solid foundation upon which to reject “Nazi morality”: the beliefs underpinning the Nazi’s attempt at global domination and extermination of Jewish people are false. The German people were not a genetically superior “race” of people, but were every bit as human as the Jews they so villainized. The notion that the Jews were partly, if not entirely, responsible for Germany’s economic woes was similarly pure nonsense. That’s how you get Nazi morality: you have people who passionately believe information that is patently false. It’s quite plausible that many Nazis, if not most, took no delight in the suffering of other people; but, by adopting the false belief that Jews were not actually people, they were able to overcome their natural human empathy, to the point that great atrocities were committed.

So the Christian really has asked a non-question. It is trivially resolvable – X group was factually incorrect – and nothing has even been said to advance the discussion. There are far more interesting ways to dig into the question of morality (presuming the theist can avoid begging the question with the assumption that morality is objective), but it takes the right sort of person to ask the right sorts of questions. Someone who may have a background in theology and religious ‘philosophy’ is going to ask shallow, remedial questions, and is far from the right sort of person. That’s why, even though this stuff is not that hard, Christians tend to be more of a detriment than a help in these kind of talks.

The transcendental takedown

I’ve decided that when the fancy strikes me I’m just going to make a post about some argument for the existence of God. I recently did it with the first cause argument (and it was incredibly easy). Today I am going to address the transcendental argument:

The argument proceeds as follows:

1. If there is no god, knowledge is not possible.
2. Knowledge is possible (or some other statement pertaining to logic or morality).
3. Therefore God exists.

This is another easy one. The very first premise is incorrect. Knowledge is simply a description of how accurately we perceive the world around us relative to any verification method. For example, a child has knowledge when his parents tell him the stove is hot. His verification method is his parents. They may be wrong, but that is entirely immaterial – remember, knowledge does not itself mean accuracy, but it is instead a measure of accuracy based upon any verification method. (Naturally, some verification methods will be better than others. For instance, verifying a contention using science will always be superior to verifying something using a holy text since the former case involves rigor whereas the later is merely faith.)

So what we have here is that knowledge is not something which is based upon the existence of any god. It is something which is defined by humans and which describes how we take in and process information. We can go further and look at the evolution of consciousness, but that would be getting into the gritty details, something which is not required in order to defeat the transcendental argument. So let’s rewrite it:

1. If there is no god, that has no bearing on whether or not we have knowledge.
2. Knowledge is possible.
3. Nothing has been said about any god.