Alexis Jacobi wrote: ↑Tue Mar 14, 2023 4:00 am
Harry Baird wrote: ↑Mon Mar 13, 2023 4:45 pm
I don't see a meaningful difference in this context between humans and other life forms, so, my answer has to be that the extent to which God operates in a world with humans in it is not meaningfully different to the extent to which God operates in a world without humans (but with other conscious beings) in it.
OK. So in the world without humans, and with god, how does god operate in respect to the (say) ethical choices of animals? I presented some natural history clips a few pages back. That pack of Orcas attacking, tiring out, then killing and eating the Minke Whale.
Were the Orcas wrong ethically? Surely god was there and saw what was happening. How could/should he have intervened?
God didn’t, right? So in your dual world What power in the dual pole had dominion there? Was it, is it, Satan?
What you are proposing is that god is there in our human world (somehow) but refuses to act, or is too powerless to act?
All beings are ‘conscious’ in some degree, right? but could not conceive of any other possibility for life and life’s process than that of ‘the natural world’ — so how do you conceive god would act (intervene) in the ideal world you visualize? In a world of substantial god-involvement — again — how would god act?
There are too many interrelated questions there for which I don't have clean, simple answers, so I'll simply share what I
can of my perspective after first answering the one question for which I
do have a clean, simple answer:
Were the Orcas wrong ethically?
No. They are obligate carnivores. They have no choice but to kill to survive. That which is necessary cannot be immoral - only genuine choices can be immoral.
The only potentially plausible argument I'm aware of that their actions were unethical is that they were not truly necessary: that orcas have the truly ethical choice to starve to death so as to save the greater number of lives that they would take were they to continue living.
Some people might find that argument convincing. I don't, not least because (1) if the orcas (or any obligate carnivore species) as a whole took this approach, their species would cease to exist, which arguably is a worse outcome, and which in any case (2) would disrupt the ecosystem in ways that would probably lead to worse harm than the kill-to-survive-as-they-must choice. Moreover, I generally am skeptical of the claim that a being is morally
obliged to be so
radically selfless that it must (painfully - starvation is not fun) give up its life to save others - even a greater number of others - especially in the context of an ecosystem in which this is the disruptive choice.
The genuinely valid, broader ethical question for me is "Was it ethical for Whoever (or whoever) designed our ecosystem to design it such that obligate carnivores exist in the first place; such that
killing is
built into the system?"
Why would a tri-omni God do that? And if God didn't, then who did, and why would a tri-omni God permit it?
Those are the questions that lead me to dualism, but
I freely admit that I don't have it all worked out. I don't think it's as simple as "Satan designed this oddly cruel world of killing-to-live", because this world also has
plenty of redeeming features, but, for the converse reason, I find it hard to accept the proposition, "God designed this wonderful world", because this world also has that
built-in, unavoidable suffering of killing-to-live (amongst other causes of suffering which appear to have been avoidable given an omnipotent Being). Clearly, though, this world (and the ecosystems and biological life forms within it, and the universe within which it is contained)
was designed.
Not having a neat and clean resolution to this conundrum, I can hardly then offer a neat and clean answer to the question, "Why does God not seem to intervene in this world
as much as we'd expect, albeit that God
does seem to intervene on occasion?"
You ask how I think God
would act if God
was to act (much more extensively), and the answer
is "So as for the lamb to lie down with the lion": so as to reform the cruelty of this system of win-lose-killing-to-live into one of win-win-cooperation-and-symbiosis, as exemplified in the relationship between the bee and the flowering plant; between the fruit bat and the fig tree; between the forest tree and the mycorrhizal fungi.
My
working hypothesis regarding all of this is not one in which I'm confident enough to share publicly given its... controversial... nature, so I'll leave it there.