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Agnostic or Atheist

 
  

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calgodot
22:15 / 05.12.06
Observing this debate, I agnostically and objectively propose for consideration the following experiential definitions:

Believer: One who does not want to do the hard work of thinking for oneself.

Atheist: One who does not want to do the hard work of believing.

Agnostic: One who is either lazy or a workaholic regarding the hard work of belief and doubt.

(Full disclosure: I am an atheist.)
 
 
Scrambled Password Bogus Email
23:05 / 05.12.06
Oh, Bravo. Jolly good. How very endearing. Thank goodness you've joined the discussion.

Would you mind explaining those a bit further, please?

It seems you are saying:

'Believer': Moron. Can't think for themselves. Sheeple. No brain, or no ability to use the ones they have.
'Atheist' : Witty and right-on icons of cool. Like you. Just too hep and laid back for all this silly nonsense.
'Agnostic' : Fence sitters.

Which is ever so funny, and clever, but I fear only serves to cloud things a bit further. If I've misinterpreted you a bit, could you clarify? Your definitions haven't so much cleared the air, as pissed all over the upholstery.
 
 
Evil Scientist
09:29 / 06.12.06
I think perhaps if everyone cut back on the one sentence descriptions it might help.
 
 
Unconditional Love
12:41 / 06.12.06
I mean any phenomena that can be measured by a quantative process, a measurement of somekind, generally numerical and then given validity as being objective.

My assertion would be that religous experience is qualitative rather than quantative.

Physical causes, is in a sense a measure of the appearences that surround the qualitative experience, thats not to say that they are not an inherent part of the totality of the experience, or to lessen there value but they are not the whole experience, they contribute to the meaning and the character, but they are not the sum total of the character of the experience. Just as consciousness is not the sum total of the experience, I think the interaction between consciousness and phenomena is very important to the meaning of religous experience, but having said that it is possible to consider consciousness as a part of the phenomena, yet it is very hard to measure consciousness quantatively, unless you consider biofeedback as a quantative measuring device.

So for example you could characterise religous visions from the point of view as a strong mixture of theta and delta waves, but that wouldnt change the subjective meaning to the participant of the vision.Thats what i find to be of the greatest import to myself in my own practice, the meaning, how that effects my life, very general term i know, but its the quality of meaning that defines a religous experience for me.

The meaning could be defined as exsisting in a field of phenomena both physical and conscious, its the totality of that field, the network of conditions prevalent in both physicality and consciousness that go into creating the religous experience and the meaning derived from the experience.

I try not to subscribe to the physical causes only theory or the mind/spirit causes only, because it misses all the phenomena involved in being human and having experiences. imo. The network of interactions that are taking place is the hardest thing to observe, what variables to include and what to dismiss are often where the mistakes are made in analysis. Since it is the entire network of relationships and the interactions that are creating the phenomena, excluding any phenomena within the context of an analysis of the experience is to misinform the final result of a theory or hypothesis.
 
 
Unconditional Love
13:03 / 06.12.06
It could be said to be a network of phenomena that are experienced rather than observed, the act of observing or distance, removing the quality of the experience.

To observe and place oneself in the position of outsider, is to try to remove oneself from the experience, rather than being absorbed in the action and interaction of the experience and the meaning and qualitative temporal manifestation of religous experience. But that doesnt address the timeless nature of some experiences.
 
 
Scrambled Password Bogus Email
22:48 / 06.12.06
So how about this:

Atheist
Individual whose experience of and in life, and of the Mystery of existence, consciously considered with all intellectual and intuitive faculties, does not include or conclude the possibility of Deity or Deities. Consequent belief that Right and Wrong / Good and Bad are arbitrary, imaginary values with absolutely no basis in Reality.

Theist
Individual whose experience of and in life, and of the Mystery of existence, consciously considered with all intellectual and intuitive faculties, includes or concludes the presence of Deity or Deities. Consequent belief that Right and Wrong / Good and Bad are prescribed, non-arbitrary values with basis in Reality.

Agnostic
Individual whose experience of and in life, and of the Mystery of existence, consciously considered with all intellectual and intuitive faculties, concludes nothing as regards the possibility or presence of Deity or Deities.

As for the Good Bad Right Wrong of agnosticism...not sure about that one. Don't think agnostics are either.

What say you? I think including the caveat about conscious consideration defines the terms somewhat more usefully, excluding from the whole issue 6 month old babies with no language, for example, where applying such labels makes little or no sense...

What say you?
 
 
Scrambled Password Bogus Email
23:37 / 06.12.06
Possibly a less baggy substitute for all the 'Good / Bad' and 'Right / Wrong' in those would be simply 'Morality'.
 
 
Unconditional Love
10:45 / 07.12.06
And/or ethics from a relative view point or absolutists view point, noting thou that theists have relative ethical/moral view points to each other depending upon there approach to the inherent living nature of reality.

Those 3 labels in a sense are far too simplistic, but they do make good starting points for discussion, for example the diversity that exsists under the broad catagory of atheism, as pointed out by mr high. let me illustarte, some forms of zen buddhism for example include deity worship as a similar relationship to theist devotions, thou remain firmly grounded in the philosophy of zen buddhism.

The network of relationships between things is far more muddy, than the catagorical distinctions that classification can offer.
 
 
Scrambled Password Bogus Email
11:27 / 07.12.06
I agree...I think substituting notions of 'experience' for 'belief' also help clear up some sticky points within the overall quagmire.
 
 
EvskiG
14:06 / 07.12.06
Pretty good, actually.

But I'm not sure that belief in a god or gods, in itself, necessarily leads to the conclusion that there is some non-subjective code of morality.

And some atheists may think that a utilitarian code of morality (of a sort) might be very close to non-subjective.
 
 
EvskiG
14:13 / 07.12.06
Also, I'm not sure if most theists, atheists, or agnostics come to their conclusions after "consciously consider[ing]" the matter "with all intellectual and intuitive faculties."

Still, a good set of starting definitions.
 
 
Scrambled Password Bogus Email
15:06 / 07.12.06
I quite agree, actually, but the idealist in me would like to think that if one is going to adopt a categorical label for such abstract self-identification, then really, one should have...

I'd like it if people changed to suit the definitions, rather than the other way round...

As regards morality...hmmm...as far as I can see the issue, either morality is divinely prescribed, or it's a totally arbitrary collaboration between folks.

If a dog steals a bone off another dog, is this 'wrong'? When a preying mantis devours the head of her post-coital mate, is this 'evil'?

Clearly not.

If humans are replaced in these examples (as unlikely as they may be) then the issue becomes a bit woollier. I believe it is currently being dissected in the Head Shop.

But could just as well be discussed here...
 
 
EvskiG
15:20 / 07.12.06
If morality is divinely prescribed, what exactly does that mean?

A given act is labeled "good" or "bad" (whatever those mean) by a given deity?

A given act pleases or offends a given deity?

A given act will lead to reward or punishment, either in one's present life or in an afterlife or subsequent incarnation, by the act of a given deity?

A given act will lead to reward or punishment, either in one's present life or in an afterlife or subsequent incarnation, by a mechanical but mystical process?
 
 
some guy
16:37 / 07.12.06
My assertion would be that religous experience is qualitative rather than quantative.

How do you analyze qualitative experience to determine whether the voices in one's head are the true directives of Satan or a psychotic episode?
 
 
some guy
16:40 / 07.12.06
What say you?

There's no compelling reason to link morality with theism or atheism. In fact the morality argument seems to be another indicator that theists are unable to really grasp atheism and appear to view it as "another" theism, because lack of belief in divinity doesn't signpost the philosophical or moral views of atheists as a collective.
 
 
Scrambled Password Bogus Email
17:23 / 07.12.06
There's no compelling reason to link morality with theism or atheism.

Hmm. I don't think the definitons suggest that atheism necessarily signposts moral or ethical views, only that an atheist, whatever their morals, cannot view morality as having any 'objective' reality or reason. Quite unlike our eponymous carrot, morality becomes a mere figment of the imagination.

I'd like to bomb again (sorry) from an article written by a Rabbi Avi Shafran in response to a piece in the NYT way back in March...Perhaps we could kick off this aspect of this discussion by referring to the points he tries to make, and see where it goes?

He is referring, in the first instance, to the fact that the article he is responding to appeared 3 days after this character turned up in the Obituaries:

"Mr. Richard Kuklinski, who was retired from life at the age of 70, claimed, utterly without remorse, to have killed more than 100 people as a Mafia enforcer; his favored methods included ice picks, crossbows, chain saws and a cyanide solution administered with a nasal-spray bottle."

So, he goes on to say:

"...atheism qua atheism presents no compelling objection to such behavior -- nor, for that matter, any convincing defense of the very concepts of ethics and morality themselves.

The reason is not abstruse. One who sees only random forces behind why we humans find ourselves here is ultimately bound only by his or her own wants. With no imperative beyond the biological, a true atheist, pressed hard enough by circumstances toward unethical or immoral behavior, cannot feel compelled to resist. Why should s/he?
To a true atheist, there can be no more ultimate meaning to good and bad actions than to good or bad weather.

In his or her view, a purposeless process of evolution has brought us to where we stand, and our feeling that there are good deeds and evil ones is but a utilitarian quirk of natural selection -- like our proclivity to eat more than we need when food is available. And so, just as we might choose to forego a second helping of pizza if we harbor an urge to lose weight, so may we choose, for personal gain (of desires, not pounds), to loosen our embrace of a moral, ethical life. Biological advantages, after all, are not moral imperatives.

Atheism, in the end, is a belief system in its own right, one in which there can be no easily demonstrable claim that a thieving, philandering, serial murdering cannibal is any less commendable a member of the species than a selfless, hard-working philanthropist. In fact, from an evolutionist perspective, the former may well have the advantage.

To a true atheist, there can be no more ultimate meaning to good and bad actions than to good or bad weather; no more import to right and wrong than to right and left. To be sure, rationales might be conceived for establishing societal norms, but social contracts are practical tools, not moral imperatives; they are, in the end, artificial."

Well, he certainly gets a bit strong towards the end there, eh?

Sorry for the lengthy cut and paste, but it's a fairly hefty claim he makes, and I thought it might stimulate the discussion a bit as far as we have got with this one so far...
 
 
Papess
17:40 / 07.12.06
If morality is divinely prescribed, what exactly does that mean?

I think it means that in order to know and attain the mind of that diety, one must refine oneself with the particular morals, conduct, and attitude of that diety.
 
 
EvskiG
17:56 / 07.12.06
I think you're missing the point, decay.

Belief in whether or not a god exists has no necessary relation to belief in whether or not that god has a moral code it wants or expects mortals to obey.

Even assuming that there is a divinely-ordained moral code (a breathtakingly huge assumption), why obey it? To avoid punishment? To obtain a reward? To make God happy?

As even Shafran notes, atheists can get by just fine with a utilitarian, non-divinely inspired moral code -- the social contract. The law in most western cultures is based on it.

For example, if I'm arrested for murder here in the U.S., I'm not tried on the basis that my action offended God. I'm tried on the basis that my action caused harm to others in the community and poses a potential future threat.

If morality is divinely prescribed, what exactly does that mean?

I think it means that in order to know and attain the mind of that diety, one must refine oneself with the particular morals, conduct, and attitude of that diety.


Why should one want to "know and attain the mind of that [deity]"? For a reward? For self-satisfaction?
 
 
some guy
18:05 / 07.12.06
One who sees only random forces behind why we humans find ourselves here is ultimately bound only by his or her own wants.

We might as well point to this sentence to explode everything else in the quoted section. The second clause doesn't logically follow from the first and so everything else he writes is based on a false premise. It's a common attack on atheism that collapses on several fronts: the existence of "good" atheists discounts the claim; the multitude of conflicting theistic moral dictates undermine the implied reverse claim; philosophy has generated several schools of atheist moral imperative; there is a compelling case that altruism and "good" is an evolutionary adaptation; nobody has presented a credible logical argument that divine dictates inherent reflect the morality of those commands; we could be here all day.

In fact the "atheism = immorality" argument is so threadbare that I'm (perhaps foolishly) surprised to see it brought up here.

Atheism, in the end, is a belief system in its own right

The key claim that consistently demonstrates that the claimant doesn't actually understand atheism.
 
 
multitude.tv
20:43 / 07.12.06
I have been looking at this discussion decay from afar for a bit now. I think it is related to a similar discussion in Head Shop, referenced by other posters.

One might also note that VERY religious people have historically (& recently) committed terrible acts of violence precisely because they believe those acts to moral, so much so that Routledge has an Encyclopedia of Religion and War.

Other than that, the discussion is going over rather heavily treaded old (2400 years) philosophical territory. Plato discusses the issue of Piety (the relationship of “the Good” to Deity) in the Euthyphro. If you don’t care to read through the whole text there is a Wiki- synopsis available. It might be useful to look at the Euthyphro Dilemma, as well as Divine Command Theory. It’s worth adding, I think, that the dialog takes place on Socrates way to court to be tried for impiety and eventually be put to death for it.

In response to this quote:
Atheism, in the end, is a belief system in its own right

To which I don't think its too much to reply; “Atheism is a religion (belief system) just as NOT collecting stamps is a hobby.”

Now, getting back to the issue at hand. I’m not so sure about your notion of “randomness” or “'objective' reality or reason”. As you write: “I don't think the definitons suggest that atheism necessarily signposts moral or ethical views, only that an atheist, whatever their morals, cannot view morality as having any 'objective' reality or reason.”

Could you please explain what you mean by this, I don’t wish to misunderstand you. What would be the ‘objective’ reality or reason from whence a religious person believes their morals come? I assume you mean the particular deity in question, but what makes a religious person believe that there is objective reality to deity? (which, I think is a question aimed a little closer to the intent of this thread)

Also do you think that interaction with other people in the actual world is a “figment of the imagination”? It seems to me that morality is something that happens amongst people, and it is people that call one another moral or immoral; I don't see what is imaginary about that. The reason I ask is that it seems to me that Atheists (scientifically minded) don't think that randomness is the same as indeterminate or the haphazard, which is what it seems to me to be what you are saying.
 
 
multitude.tv
20:52 / 07.12.06
Sorry my first two links are bad. The first one is to the discussion in Head Shop.

and the second one is a link to a list of contemporary religions conflicts.
 
 
calgodot
21:10 / 07.12.06
It seems you are saying:
'Believer': Moron. Can't think for themselves. Sheeple. No brain, or no ability to use the ones they have.
'Atheist' : Witty and right-on icons of cool. Like you. Just too hep and laid back for all this silly nonsense.


Nothing I wrote in my jocular definitions indicated the level of intelligence of either the believer or the atheist. Even a stupid person can "think for oneself." Even a genius can refuse to do so. Having known intelligent believers and stupid atheists, I am not one to believe intelligence is in any way corollary to or otherwise associated with religious belief or the absence thereof.

If I've misinterpreted you a bit, could you clarify?

First, the post was intended as humor. Example of an attempt at humor: the opening claim of "agnostically" asking the question opposes closing claim of "atheism" in attempt at humorous blatant hypocrisy/self-contradiction. (Some claim it impossible to be absolute atheist, and any atheist argued will be revealed as actually agnostic.) The word "objectively" in reference to previous arguments in thread regarding claims of subjectivity/objectivity.

The reflexive nature of the definitions is also intended to highlight the humor. It is also in reference to a commonly held notion: that atheism (non-belief) is a form of belief (i.e. atheism is a religion). Finally, the "definition" of "agnostic" is the punch line. Its intended humor derives from the standard observation that agnostics are, as you put it, "fence sitters." This is humorously dispensed within the definition itself however (agnostics might be "workaholics" rather than indecisive).

Now, any joke has deeper meaning. The deeper meaning of my post is: in spite of my own atheism, I consider belief to be an equally respectable and equally powerful position, with deep roots in history and human nature. They are both "hard work," particularly in a society (like America) which values neither high reason nor high faith. In America, intellectuals are just as derided as evangelicals - for different reasons, of course: reasons which conveniently place each in the opposite camp of the other (which leads to the schizoid problem intellectuals have when it turns out one of our favored minds had some unfavorable beliefs. Cf. Heidegger, Orson Scott Card, etc.).

Agnostics are, in my view (and in the context of the joke) either people who have decided there are better things to expend their energy upon, or people who have expended a considerable amount of effort ("hard work") and come to the conclusion that there is no conclusion. That is, slackers or workaholics, w/r/t the "is there a God" question.

My own personal belief is that monotheism is outdated and corrupt, and that even believers "know" there is no single, benevolent fatherly deity who lords over *all* creation (which I arrogantly and obnoxiously stated over in the Head Shop version of this thread). That the sooner humanity puts the idea of a single God behind us, we'll find we're no longer vulnerable to dictators, abusive priests, and other mad messiahs.

Any disrespect you detected in my post is a mistaken perception on your part, no doubt the result of the heavy smoke being generated in this volatile thread, where a lot of grenades are being tossed (thankfully, just flash bangs and smokers). My joke was intended to be a purple haze smoke grenade, which maybe fizzled when I pulled the pin. But then, I'm pretty new around here, and still learning how to toss things into this arena. Forgive my near-miss, or near-hit, or far-hit, or whatever. You know what they say about horseshoes and grenades.

I hope that's clear enough. I truly intend no offense in this matter. I'm not particularly fond of believers, but that's a personal thing. I'm not fond of Wiccans either, but I don't think they're stupid (or wrong).

-peace-
 
 
Scrambled Password Bogus Email
21:44 / 07.12.06
In fact the "atheism = immorality" argument is so threadbare that I'm (perhaps foolishly) surprised to see it brought up here.

But that's not actually what he's saying, is it? If you re-read it, you'll note the use of the term 'ultimately' in the first bit you've quoted, at the top of your post, which renders your defence a bit pointless. To whit:

One who sees only random forces behind why we humans find ourselves here is ultimately bound only by his or her own wants.

the existence of "good" atheists discounts the claim

No it doesn't. It merely demonstrates that many atheists do not behave according to their 'ultimate' belief structure (as, of course, is the case with theists and whatever else as well), but rather have modes of conduct according to societal / social dictates...the point, then, is on what basis these dictates have meaning, if any, or relevance outside of the completely arbitrary.

The bit about atheism being a belief system, leading you to say:

The key claim that consistently demonstrates that the claimant doesn't actually understand atheism.

and the other fellow to add

To which I don't think its too much to reply; “Atheism is a religion (belief system) just as NOT collecting stamps is a hobby.

Hmm...I'm not completely convinced by the example. Obviously, it is easy to trip over this fallacy...to suggest, for example, that 'cold' is a thing, or 'darkness', when of course they are both merely absences of something extant.

However the experience of cold and of darkness, and the thoughts, leading to beliefs, which arise from such are things in and of themselves. No?

'The dark is frightening.'. This is a belief. One cannot invalidate the fear of somebody who holds this belief by pointing out that 'dark is not a thing. It is the absence of a thing'. The belief itself exists independently of the subject matter. And to counter claim 'No, the dark is not frightening' is not an absence of belief in the frightening dark, it is a belief that the dark is not frightening.

Otherwise, we end up with every negation or denial being a non-belief, surely?

'Beliefs' are clearly a little more nebulous, and not necessarily comparable to perceived physical processes and/or hobbies. Agnosticism, as far as we have been able to define it, certainly demonstrates an absence of any conclusion and possibly any attempt to reach one. The agnostic has no answer, the question is left open. Agnosticism is not a belief, so much as an ongoing enquiry or acceptance that the answer is unknowable.

However, in as much as a belief can be fairly described as 'a firm opinion', to categorically state, 'There is not Deity, the Universe has no Creator'...

Well, that's a belief, surely? In as much as beliefs can be either affirmations or denials, it is a denial, a counterpoint to the theistic point. The two, necessarily, arise together. To claim that a counterpoint to a point has no existence is an interesting rhetorical tactic, but denies the duality of holding any opinion at all. The assumption of the self-identification 'atheist' involves a sepcific belief about the nature of the Universe and Life - namely, that 'God' is an imaginary notion and thus has nothing to do with either.

As a better example than the 'hobby' one, let's take the example of another, abstract 'belief' : the belief in reincarnation.

This does not require any Gods, and is a central tenet of Buddhism...

So, many people believe that they are bound to live through many incarnations, according to their karma.

If you, on the other hand, believe that when you die, you just die, that's it, lights out, does that mean you do not have a belief system regarding what happens to you when you die?

I take your point that the label itself describes an absence, but the absence necessarily entails a consideration of the thing, and rejection / denial thereof. Thoughts are 'things' in and of themselves, no?

From the wiki:

Beliefs are sometimes divided into core beliefs (those which you may be actively thinking about) and dispositional beliefs (those which you may ascribe to but have never previously thought about). For example, if asked 'do you believe tigers wear pink pyjamas ?' a person might answer that they do not, despite the fact they may never have thought about this situation before.

Sorry, I'm not around for the next few days, so can't really continue with this...(probably a good thing, let's face it.)

Ciao for now.
 
 
Scrambled Password Bogus Email
22:02 / 07.12.06
Any disrespect you detected in my post is a mistaken perception on your part, no doubt the result of the heavy smoke being generated in this volatile thread

So, nothing, possibly, at all, to do with this nor this, then?

Oh no, it's my bad.
 
 
multitude.tv
00:40 / 08.12.06
I trust this post will still be here when you return Decay.

Insofar as Religion is a set of observable practices repeated by a people over time it is analogous to a hobby. Insofar as religion is a set of beliefs about deity (usually tied with physical activities reaffirming said belief, rituals or hobbies), and an Atheist is one who has no such set of beliefs (or hobbies), the analogy, I think, holds.

Otherwise, we end up with every negation or denial being a non-belief, surely?

You may want to look at this: Negative Proof. An (weak) Atheist is simply someone who doesn’t have any set of beliefs regarding deity: Atheism is not necessarily the positive assertion that there is no god, but rather a demand for evidence for such a being.

I take your point that the label itself describes an absence, but the absence necessarily entails a consideration of the thing, and rejection / denial thereof.

It doesn’t take any consideration of “the thing”. I understand that there are people who have a belief in a God. A believer is someone who believes in a god, an atheist is simply one with no such belief. It’s not a negation of a belief it’s an affirmation of an absence of belief, not positive denial of existence of belief. The burden of proof is on the position that posits the belief in the existence of deity; not the one who affirms an absence, but the one who proposes (or asserts) its existence. A position that doubts the existence of deity doesn’t need to perversely accept the terms of the belief in order to deny it; it merely asks for substantial evidence, or coherent justification for the belief.

'Beliefs' are clearly a little more nebulous, and not necessarily comparable to perceived physical processes and/or hobbies

I don’t grant this, I think beliefs actually are “physical processes” (they occur in time and space and in actual bodies and even in populations) and that they are probably less like hobbies and more like habits. The habitual belief in the existence of a god or gods would be “religious.”

In this sense: Atheism is a religion (belief about god) in the same way that non-smoking is a habit. Or if you'd like, Atheism is a belief about god (religion) in the same way that "not-believing I am the king of the Moon" is a psychosis.

Generally I don't compare religion to psychosis in this way (doesn't do much to further polite communication), but the line between the habitual belief that "I am the king of the Moon" and "the King of the Moon loves me" or "acts through me", "choose me" or "talks to me", etc. is, I think, rather slight.

Incidentally, I'd be willing to wager that there is a strong relationship between those who practice religion regularly (habitually) and religious belief. Furthermore, if I am correct, those who grow up in religious communities tend to be religious, not because they spontaneously came to believe themselves (revelation), but rather they have habitually and/or culturally practiced religion.

Of your example:
As a better example than the 'hobby' one, let's take the example of another, abstract 'belief' : the belief in reincarnation.
This does not require any Gods, and is a central tenet of Buddhism...
So, many people believe that they are bound to live through many incarnations, according to their karma.


I think you will notice that what you are describing is a cultural phenomenon; and I think this explanation of religion is probably the clearest. That is, religion is a cultural institution (a habit of populations). I don’t deny that the Buddhist you are describing believes a doctrine of reincarnation, but I am saying that this belief is cultural, institutional, historical, and geographic, and there is no reason to hold that habitual belief in reincarnation makes it so.

I think that beliefs occur in actual minds that exist in time and space, that is they really happen (not very nebulous). I think that the notion of god is very real, it actually occurs, there are actually people (whole lots) who believe in a notion of god. Whether or not there is a relation between the notion and the universe is what the Atheist doubts. That is, the actuality of presence of deity, not that fact that some people have these beliefs. You may want to look at the wiki-pages on the Existence of God and Weak and strong Atheism.

For the sake of self-classification, I would probably fall (right now) in-between weak and strong Athieism, as I affirm an absence of belief concerning deity, and I find most of the arguments for said existence to be unnecessary and unconvincing (Cosmological, Teleological, Moral arguments), silly (Ontological Argument), incoherent (pick more than one Omini), or inconsequential (Subjective, Pantheistic arguments). Furthermore, I am one who takes the institutions and habits of religion in general to be obstacle to possibility of peace and communication in the world (like classism or racism), and personally I think religion is in bad taste (uninteresting).
 
 
some guy
00:41 / 08.12.06
If you re-read it, you'll note the use of the term 'ultimately' in the first bit you've quoted, at the top of your post, which renders your defence a bit pointless.

Not at all, because the second clause still doesn't logically follow from the first. As has been demonstrated upthread it's possible to believe humans only exist due to random forces and still maintain a "natural" framework of moral imperatives.

the existence of "good" atheists discounts the claim
No it doesn't. It merely demonstrates that many atheists do not behave according to their 'ultimate' belief structure


...except that as we've seen there is no "'ultimate' belief structure" and thus the entire house of cards falls apart.

I'm not completely convinced by the example... Otherwise, we end up with every negation or denial being a non-belief, surely?

You're still trapped in the specious notion that atheism is a negation or a denial, and this isn't inherently the case. It's also irrelevant. Can you point to any belief shared by all atheists? Of course you can't, because it doesn't work that way.

I take your point that the label itself describes an absence, but the absence necessarily entails a consideration of the thing, and rejection / denial thereof.

And as discussed upthread I reject that outright as the effort of theists to frame atheism in their own terms. A common tactic, and again a sure sign that the claimant doesn't really understand atheism.
 
 
Char Aina
01:46 / 08.12.06
Can you point to any belief shared by all atheists?

surely that gods are a man-made concept?
 
 
multitude.tv
02:02 / 08.12.06
Are not concepts as such perforce human creations? (even, especially, the concept of the concept)
 
 
Char Aina
02:37 / 08.12.06
i agree that 'a concept' is only described as 'a concept' because humans have chosen to apply that term, but in my experience the application of the label is constant to the thing it describes, and i'm not sure what point you are making, or how it relates to mine.


i think all atheists(or close enough as to be considered 'all') would happily admit to belief that the beings humans commonly refer to as gods are an invention of the same species that has labelled and explained both these and other things, things they have both invented and discovered.
 
 
multitude.tv
03:06 / 08.12.06
I thought you were referring to the correspondence theory of truth. Its not important, I think you are more or less correct that Theist believe that the concept of deity refers to a factual being, though it is not that Atheist deny the "belief" in god, rather the Atheist demands evidence for that reference. For example, the concept of gravity refers to an observable phenomenon (a relationship between masses). The question I think, is what does the Concept of God refer to? What is the referent of the concept of deity? What is the fact of God, or how is god a fact?

It might also be important to add that Concepts change over time, including the various god concepts. In science concepts change with the observation of new facts, but the concept of god seems to change, not because of apprehension of new facts concerning the fact-object "god" but rather as the result of social and institutional vicissitudes of history (more like the concept of "law").

Hopefully, this doesn't lead to thread rot, it very well could... and that the conversation can get back to more interesting notions in the up-thread posts.
 
 
some guy
05:12 / 08.12.06
Can you point to any belief shared by all atheists?
surely that gods are a man-made concept?


Multitude is correct in his implication above that atheists can't even agree on this. Strong atheists might claim there are no gods for the same reason most of us would claim there are no unicorns, but weak atheists might counter that there is merely no compelling evidence that gods are not a man-made concept.

However, even if we suppose you are correct we're still no closer to validating Nutrient's implication that atheism requires a set belief system or philosophical framework.
 
 
Evil Scientist
08:31 / 08.12.06
Curiouser and curiouser.

...atheism qua atheism presents no compelling objection to such behavior -- nor, for that matter, any convincing defense of the very concepts of ethics and morality themselves.

It's one school of thought certainly. Not one that is terribly conducive to living in social groups however. My own personal view on this is that, for instance, murder is the worst crime anyone could ever commit. It is the extinction of another intelligence. This life is, as far as we are aware, all that we have. So to take that away from someone is the worst thing imaginable to me.

The reason is not abstruse. One who sees only random forces behind why we humans find ourselves here is ultimately bound only by his or her own wants. With no imperative beyond the biological, a true atheist, pressed hard enough by circumstances toward unethical or immoral behavior, cannot feel compelled to resist. Why should s/he?
To a true atheist, there can be no more ultimate meaning to good and bad actions than to good or bad weather.


Possibly theoretically true. But again it isn't applicable to the real world. Humans live in social groups because we survive longer by cooperating with other humans. In order to exist within these group we have to draw up social contracts/argeements/laws which ensure that, for example, I don't kill my neighbours and steal their stuff if they don't kill me and steal mine.

Good and evil are just concepts certainly (and extremely general ones at that), but I would argue that they have more relevance to the real world than the concept of a deity does.

In his or her view, a purposeless process of evolution has brought us to where we stand, and our feeling that there are good deeds and evil ones is but a utilitarian quirk of natural selection -- like our proclivity to eat more than we need when food is available. And so, just as we might choose to forego a second helping of pizza if we harbor an urge to lose weight, so may we choose, for personal gain (of desires, not pounds), to loosen our embrace of a moral, ethical life. Biological advantages, after all, are not moral imperatives.

Dawkins writes about this kind of argument at the end of Selfish Gene, where he points out that no-one should take his book to be a call for some kind of "selfish society" where we only do what is necessary to further our own genetic heritage. We are intelligence on an order beyond any other creature on the planet (yeah, yeah, as far as we are aware blah blah), and we are capable of establishing moral codes which go beyond simple altruism. The fact of the matter is that morality and ethics are conceptual tools we have constructed to maintain and develop society.

Atheism, in the end, is a belief system in its own right, one in which there can be no easily demonstrable claim that a thieving, philandering, serial murdering cannibal is any less commendable a member of the species than a selfless, hard-working philanthropist. In fact, from an evolutionist perspective, the former may well have the advantage.

Actually, from an evolutionary perspective (which looks at species wide effects rather than just one individual) selfless hard-working philanthropists are much more likely to be selected for than serial-murdering cannibals which are, by their very nature, likely to die much sooner (if only from the detrimental health effects of cannibalism).

The argument that there is no law except that which we make is true, but it does not automatically follow that those constructed laws should be ignored on the grounds of their artificiality.

There are certain "rewards" for ignoring the agreed upon social contracts to be sure. However, there are also punishments for the same. Matey there is trying to justify his murdering of people by saying that true atheists wouldn't care about anyone but themselves. But living within set social parameters means there are far less people trying to kill me, and altruistic behaviour as a species wide attibute increases my chance of not being knifed in my sleep by a family member.

To a true atheist, there can be no more ultimate meaning to good and bad actions than to good or bad weather; no more import to right and wrong than to right and left. To be sure, rationales might be conceived for establishing societal norms, but social contracts are practical tools, not moral imperatives; they are, in the end, artificial.

As I said earlier, artificial tools to be certain but there for a reason. A hurricane has a shit load of meaning when it's blowing your house down.

To summarise: I wouldn't recomend Mafia hitmen as a good source of philosophical inspiration.
 
 
Unconditional Love
12:44 / 08.12.06
What is the experience of being an atheist, How do you experience conscious and physical reality, differently from a theist.

Say for example a sunset viewed from a cliff top across the ocean, a theist may see that as gods creation and marvel at its beauty understanding his or her place in gods creation. As an atheist how would you experience the beauty of the totality of the phenomena and situation, how would you relate to the whole of the experience, the sum of the parts, recent network theories come to mind as an example, would it be the individual parts of the sum or the whole equation.

For me i would experience alot of beauty and freedom, mainly from a view point of feeling and intuition, what phenomena go into the experience of creating beauty and freedom, physical conscious sensation.

Does it actually matter what measurements you bring to an experience, those of the theist, atheist or agnostic, or is the living and life in the experience itself, the joy of being so to speak.
 
 
some guy
13:22 / 08.12.06
Say for example a sunset viewed from a cliff top across the ocean, a theist may see that as gods creation and marvel at its beauty understanding his or her place in gods creation. As an atheist how would you experience the beauty of the totality of the phenomena and situation, how would you relate to the whole of the experience, the sum of the parts, recent network theories come to mind as an example, would it be the individual parts of the sum or the whole equation.

I suspect for the vast majority of human beings it would be essentially the same experience interpreted differently. We might see a sunset viewed from a cliff top across the ocean and see that as a natural phenomenon and marvel at its beauty understanding our place in the universe. Knowing how a microfiber was made doesn't necessarily inform the experience of lounging on a nice sofa.

Does it actually matter what measurements you bring to an experience, those of the theist, atheist or agnostic, or is the living and life in the experience itself, the joy of being so to speak.

The latter of course. Which is why the atheists in this thread have expressed no issue with theism aside from questions of literal truth. Presumably you don't believe the Greek pantheon literally existed yet I imagine you don't think it's terrible that the ancient Greeks believe this. I have the same attitude toward contemporary faiths.
 
 
Char Aina
13:43 / 08.12.06
even if we suppose you are correct we're still no closer to validating Nutrient's implication that atheism requires a set belief system or philosophical framework.

no, sure.
i wasnt making a grander point, i was just pointing out where i felt you were too sweeping.

could you describe for me the set belief system of christians, as you see it?
 
  

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