The Problem of Evil & Objective Morality

The problem of evil refers to the fact that certain traditional views of theism involve contradictory beliefs. The problem is that God should be willing and able to make sure evil doesn’t exist, but evil exists. Some theists argue that atheists can’t reject the existence of God based on the problem of evil because atheists would then have to assume objective morality exists, but objective morality requires God. I will argue that the theist’s argument is irrelevant in consideration of one argument against one type of traditional theism, but it is somewhat relevant against another. Even so, both arguments are unsound.

Do Extraordinary Claims Require Extraordinary Evidence?

Do extraordinary claims require extraordinary evidence? Is there a burden of proof against extraordinary claims? Should we literally assume that something extraordinary doesn’t exist until it is proven to exist?

Many people say that those who claim that bigfoot, ghosts, and gods exist are making “extraordinary claims” and we should reject the existence of these things because we don’t have enough evidence for them.

What’s “extraordinary” mean? It refers to claims that conflict with what we think we know about the world. Many claims are extraordinary because they are extreme (likely false) or potentially impossible.

Do Default Positions Exist?

The term “default position” refers to a belief (or lack of belief) that is preferable prior to debate or before any evidence is considered. Many people claim that some belief (or lack thereof) are default positions, so everyone who disagrees with those positions has the burden of proof. What exactly is a default position, and do default positions exist?

A Second New Kind of Stoicism: Common Sense Stoicism

This is part 2. Go here to see part 1.

I have created a new form of Stoicism that doesn’t require a god that I call “Neo-Aristonianism.” I will now present a second new form of Stoicism (that doesn’t require a god) that I call “Common Sense Stoicism.” Neo-Aristonianism is a skeptical form of Stoicism that requires as few assumptions as seem necessary for a potentially comprehensive virtue ethics. Nonetheless, many assumptions are very plausible and many of us will prefer a more ambitious virtue ethics that involves some of these assumptions. (In particular, the existence of certain intrinsic values.) That’s where Common Sense Stoicism comes in.

A New Kind of Stoicism: Neo-Aristonianism

Stoicism is one of the most neglected philosophical traditions, but I think it’s informative and helpful. I also think it’s likely that Stoicism’s been neglected in recent times because the Stoics believed in a deity, and now philosophers shy away from any philosophy involving God. For these reasons I will present a new form of Stoic ethics I call “Neo-Aristonianism” that doesn’t require us to believe in a deity.

Being Risk-Averse, Hedging Our Bets, and Secularism in Philosophy

We should generally prefer beliefs and theories that are well justified and don’t require ambitious metaphysical or religious assumptions. “Metaphysical” beliefs are beliefs about reality, and “ambitious” beliefs are difficult to justify in a satisfying way that would lead to anything resembling certainty. We attain absolute certainty when we have a belief that couldn’t possibly be wrong.

Philosophical Thought & An Illustration of An Objection

We can learn how to think more like a philosopher by engaging in philosophical debate, reading philosophy, thinking about the nature of philosophical argumentation, and examining the thought process of philosophers. A philosophy professor can be very helpful as a guide to help people engage in philosophical argumentation by helping them verbalize their arguments and avoid fallacious reasoning. Since I am writing about philosophical argumentation, I am not able to help guide your philosophical thoughts as you engage in philosophical debate. However, I can help you peer into the thoughts of someone who engages in philosophical thought. In particular, I will discuss the thinking involved with constructing a philosophical objection.

Does Morality, Meaning, or Knowledge Require God?

I was a guest contributor at Camels With Hammers by posting “Philosophy can Debunk Myths about Atheism.” In particular, many theists argue that atheists must reject morality, meaning, and knowledge because these things can only exist if God exists. Or of course, the atheist must convert to theism precisely because we know morality, meaning, and knowledge exist–and God is required for these things to exist.

Rather than prove that atheism is compatible with morality, meaning, and knowledge I merely discuss my personal understanding about why the natural world seems sufficient to explain the existence of these things. The theist will have to prove my personal understanding to be false or we have no reason to think God is required for such “facts” after all.

Go here to find out what I have to say on these issues.

Luke Nix’s Concerns About Atheistic Moral Absolutism

Luke Nix thinks that a satisfying sort of morality requires God. Without God, morality would be a matter of opinion, mere consensus, or cultural customs. Such an unsatisfying sort of morality is “relativism” or a form of “moral anti-realism.” He thinks a satisfying morality should be in some sense “absolute” (of a moral realist variety).¹ We both mainly agree what a satisfying morality should look like. It shouldn’t be relativistic or a form of anti-realism. However, I don’t agree that God is required for moral realism. I have already responded to his argument in “An Argument Against Atheistic Moral Realism.” However, my response doesn’t answer all his concerns. I had a discussion with him on his blog and I found out many of his concerns. I wasn’t able to post my reply on his website (perhaps because of my use of html), so I will post it here.

An Argument Against Atheistic Moral Realism

Luke Nix argues that atheistic moral realism (the view that there are moral facts) is impossible because atheistic evolution wouldn’t make it possible to know the truth about anything other than the empirical (observable) world. I will defend atheistic moral realism and object to his argument by saying that (a) atheism does not necessarily require empiricism and (b) empirical moral realism can be consistent.

Questions For Atheistic Moral Realists Answered

The Thinking Christian, Tom Gilson, thinks moral realism requires God, and says that the following questions are somehow a problem for atheistic moral realists (mainly concerning a potential eternal moral reality.) I will respond to the questions using my own perspective, but atheists and theists alike will disagree about how to best answer them:

Joel Marks’s Moral Anti-Realism: An Atheistic View that Morality Requires God

I am unimpressed by atheists giving theism too much credit by assuming that morality requires God, and now I have read An Amoralist Manifesto by Joel Marks, where he discusses how he found himself persuaded by such horrible theistic arguments. The fact is that people had morality long before they thought the supernatural had anything to do with it. The reason to believe in morality has little to do with God, but a two thousand year old Christian tradition made people depend on religion and supernatural sources for morality. Many people then became unsure how morality could work without God.  (Hence, Nietzsche’s declaration that “God is dead.”) Aristotle, Epicurus, and many Buddhists had no problem having moral theories without requiring the supernatural. (More information here.)

Is Atheism Immoral?

Is atheism immoral, evil, sinful, satanic, or unholy? Atheists are one of the most hated groups in the United States. Many religious people openly admit they think that atheism is immoral. I will argue that atheism is not immoral. First, I will give some evidence that atheists are despised. Second, I will describe two ways people think atheism is immoral. Third, I will provide arguments that atheism is not immoral. Fourth, I will take a look at arguments people use to conclude that atheism is immoral. If we have good reason to believe that atheism can be morally permissible (rational from an individual’s standpoint) and we have no reason to think atheism is immoral, then we should agree that atheism is not immoral.

Moral Absolutism, Relativism, and the Situation

I have been surprised to find out how many people are moral absolutists. Moral absolutists believe that the situation can’t be relevant to morality. Many people argue that either moral absolutism is true or relativism is true, but I reject both of these positions. Moral reasoning is possible because morality has a connection to reality (unlike moral relativism) and the situation is relevant to moral reasoning (unlike moral absolutism).

Morality, God, Relativism, and Nihilism

Although most people have no idea what philosophers have to say about morality that doesn’t deter them from discussing philosophical ramifications of morality. In particular many people want to argue the following:

1. Objective morality requires God.
2. Morality is relative.
3. Nothing really matters.

Does Morality Require God? Free Ebook

I have organized some of my essays (blog entries) to make a free ebook that tries to answer the question, Does morality require God? Whether or not morality requires God is a hotly debated topic and many people think it does. However, this debate exists almost exclusively among non-philosophers and actual philosophers who want to know where morality comes from almost never think “God” is the answer they are looking for. I discuss why God is not required for morality.

An Argument Against God, a Teapot, and Garvey’s Objection Part 2

Read part 1 first.

About a week ago I discussed Bertrand Russell’s teapot argument that concludes that we should disbelieve in God. In particular, I posted some objections to an essay by Brian Garvey, “Absence of Evidence, Evidence of Absence, and the Atheist’s Teapot,” which attempted to show that Russell’s argument was not a serious one. Garvey was nice enough to defend his essay and we had a short debate, which can be found here.¹ I will now attempt to explain Garvey’s response to my objections and make it clear why I am not satisfied by his response. I don’t know if the teapot argument succeeds as a sufficient reason to disbelieve in God, but I find the argument to be a threat to theism, and in need of further research. I will now explain my current position and attempt to refute Garvey’s responses.

My Defense of the Argument From Evil, an Argument Against God

The argument from evil (or “problem of evil”) was originally developed by Epirucus, and it is now often taken as an argument against the existence of God(s). If successful, the argument shows that a group of beliefs about God are incompatible (an all powerful and all good God doesn’t exist because then evil couldn’t exist). Although it is possible for a theist (believer in God) to avoid the argument from evil just by adjusting one’s beliefs about God, some theists don’t think that the argument from evil is a problem in the first place. In particular, some argue that God might have a good reason to allow evil to exist. I will attempt to show that it seems either impossible or unlikely that God allows evil to exist for a good reason.

An Argument Against God, a Teapot, and Garvey’s Objection (Part 1)

We want to know, Does God probably exist? Is the belief in god rational? Many people disbelieve in God because there isn’t enough evidence. Some people argue that this is no different than the fact that we think that there probably is no teapot in outer space revolving around the sun.¹ We have to admit that a teapot might be revolving around the sun because we haven’t done an extensive search, but we shouldn’t just abstain from judgment. It is most rational to reject the belief of such a teapot and to think such a teapot probably doesn’t exist. In the same way it might be most rational to reject the belief in God and to think that God probably doesn’t exist.²

A Theological Worldview of Reality

I have discussed many philosophical worldviews, but I left out my understanding of a religious philosophical worldview involving God’s existence. I want to consider my understanding of a theological worldview here (e.g. the Christian worldview). The theological worldview has philosophical implications mainly insofar as theologians have borrowed arguments from Parmenides and Plato. Theological religious philosophy has been rejected by most  respectable contemporary philosophers, but there is some motivation behind the belief in God. In particular, people attracted to religious philosophy and the belief in God want to know more about the universe than other philosophers, even if it requires a great deal of speculation. Atheists often see such hypotheses as requiring “wild speculation.”