Is morality objective or subjective?

Should you think about your duty, or about the consequences of your actions? Or should you concentrate on becoming a good person?

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Alexis Jacobi
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Re: Is morality objective or subjective?

Post by Alexis Jacobi »

Immanuel Can wrote: Wed Feb 07, 2024 8:34 pm and tried to represent it as what I thought.
It is what a generality of Christians assert. And I also believe it is what you fundamentally believe.

It was not a quote that you wrote but a paraphrase of a general Christian view enclosed within quotation marks. If I would quote you I’d have copied and pasted and written Immanuel Can writes: as I always do.

Face that like a man! 😎
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Harbal
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Re: Is morality objective or subjective?

Post by Harbal »

Immanuel Can wrote: Wed Feb 07, 2024 8:43 pm
Harbal wrote: Wed Feb 07, 2024 8:41 pm
Immanuel Can wrote: Wed Feb 07, 2024 8:32 pm
But with no contrary theory.
If I were to propose a "contrary theory", it would make me look as childish as you are making yourself look.
So no theory. And yet, gratuitous refusal to entertain Whitehead's?
Grow up, ffs! :?
Iwannaplato
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Re: Is morality objective or subjective?

Post by Iwannaplato »

Immanuel Can wrote: Wed Feb 07, 2024 7:21 pm
You might wish that. And I understand if you do. You have obvious reasons to prefer that.

The only question is, is it true? If Whitehead is wrong, then what is the truth? It certainly isn't that secularism or one or another form of Atheism gave rise to science, or that polytheism did, or that science and faith are polar opposites. So, correct the story, if you can.
1) an attempt to shift the onus. Prove that my speculation is wrong.
2) someone who new scientific methodology well would realize that so far you have some chronological correlation, not causation.
3) you can't eliminate polytheism, since ideas and attitudes from polytheism continued - inside the monotheism and around them - Certainly Ibn al-Haytham was influenced by the pagan (and potentially atheistic Greeks. Which leads to 4 below.
4) you have remotely - as one does in the scientific method - reduced variables. There were advances in communication and much more cross-cultural interactions, so ideas were cross-fertilizing. As experts in various cultures compared knowledge more and more, noticed techniques more and more that were developed in other cultures, this could well have led to an inevitable set of discoveries, whether monotheism developed or not. You first naively put forward Francis Bacon as the father of science. Well even a cursory look at the kind of information Bacon had access to that would have been impossible at earlier stages of human history gives support from advances in the global exchange of memes being the fertile ground that led privileged explorers to make connections and begin organizing the bases for scientific methodology. Hell, for all we know the monotheisms distaste for the empirical and the physical and valuation of the transcendent delayed the developments in science.
5) There was the rise of a literal middle class in many parts of the world - people with more free time and the means to explore their interests.
6) In Europe you had tremendous religious turmoil where different people, for example, said THIS IS THE REAL Christianity. Which may have left people room to consider other modes of gaining knowledge.
7) For Europe the priniting press in the 1400s, coupled everywhere with increase of translators.
8) Consequences of Empires. Human empires had been increasing - certainly around Ibn al-Haytham and Bacon, which leads to all sorts of transfer of ideas, ways of communicating, ways of thinking. IOW we need not have direct ideas: Ibn al-Haytham need not have read about optics, for example, to be influenced in his work in optics. He and Bacon and others would have been flooded by modes of thinking, METAPHORS, philosophical approaches from many cultures and these end up being tools in the mind. I capitalized metaphors because their use in the early stages of mental exploration along with the related concept of analogies. Thinking outside the box, is easier when you are able, as both these men were, to read about the boxes of other cultures and get a sense of the boxes of their own cultures thinking.
9) Sea travel (and even land travel) allowed for an even more diverse set of cultures and thinkers to influence each other. Not just around the mediterraenen say, but the China, the 'New World', etc also had ideas pouring into Europe and the MIddle East.

Critical Mass was reached, critical meme combinations reached the saturation point, necessary crosscultural knowledge level threshholds were crossed and people could see some of the assumptions and limits of the own culture's ideas. And science began to pop out.

The monotheisms certainly added more memes to the mix. Perhaps even some of them were very helpful. Perhaps, however, the attitudes of the various religious authorities caused problems for people thinking out of the box in general or focusing on nature. I don't know and I don't have a stance on that. But someone could easily make a case as good as yours that they would have slowed down progress. You wanna poorly speculate, well that't the door you open and need to accept.

And so on: humans of greater means, with more access to diverse thinkers is going to lead to discoveries including methodological ones.

Seriously, I have no idea where Harbal patience comes from. You're still up to your slimy little evasions and inablity to acknowlege and trying to shift onus onto others and smug little gibes.

Harbal is a saint for putting up with you.

You haven't demonstrated piss but it's his job to prove something. As if your idea, supported poorly as it is, should stand.

Speculation. Fine speculation is cool and useful - and the amount of speculation that Bacon and Ibn al-Haytham could look at was vastly more than smart humans of means before their times.

But you present your speculation as well justified conclusions and play your little mind games. Ecch!
Last edited by Iwannaplato on Wed Feb 07, 2024 8:58 pm, edited 3 times in total.
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Alexis Jacobi
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Re: Is morality objective or subjective?

Post by Alexis Jacobi »

This is the Whitehead quote:
When we compare this tone of thought in Europe with the attitude of other civilisations when left to themselves, there seems but one source for its origin. It must come from the medieval insistence on the rationality of God, conceived as with the personal energy of Jehovah and with the rationality of a Greek philosopher. Every detail was supervised and ordered: the search into nature could only result in the vindication of the faith in rationality. Remember that I am not talking of the explicit beliefs of a few individuals. What I mean is the impress on the European mind arising from the unquestioned faith of centuries. By this I mean the instinctive tone of thought and not a mere creed of words.

In Asia, the conceptions of God were of a being who was either too arbitrary or too impersonal for such ideas to have much effect on instinctive habits of mind. Any definite occurrence might be due to the fiat of an irrational despot, or might issue from some impersonal, inscrutable origin of things. There was not the same confidence as in the intelligible rationality of a personal being. I am not arguing that the European trust in the scrutability of nature was logically justified even by its own theology. My only point is to understand how it arose. My explanation is that the faith in the possibility of science, generated antecedently to the development of modern scientific theory, is an unconscious derivative from medieval theology.
It is an interesting, and a fair assertion. Having studied (to some degree) Mediaeval philosophy I can confirm the reasonableness of his carefully expressed statement.
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Alexis Jacobi
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Re: Is morality objective or subjective?

Post by Alexis Jacobi »

In the same work Whitehead wrote this preface:
The present book embodies a study of some aspects of Western culture during the past three centuries, in so far as it has been influenced by the development of science. This study has been guided by the conviction that the mentality of an epoch springs from the view of the world which is, in fact, dominant in the educated sections of the communities in question. There may be more than one such scheme, corresponding to cultural divisions. The various human interests which suggest cosmologies, and also are influenced by them, are science, aesthetics, ethics, religion. In every age each of these topics suggests a view of the world. In so far as the same set of people are swayed by all, or more than one, of these interests, their effective outlook will be the joint production from these sources. But each age has it dominant preoccupation; and, during the three centuries in question, the cosmology derived from science has been asserting itself at the expense of older points of view with their origins elsewhere. Men can be provincial in time, as well as in place. We may ask ourselves whether the scientific mentality of the modern world in the immediate past is not a successful example of such provincial limitation.

Philosophy, in one of its functions, is the critic of cosmologies. It is its function to harmonise, refashion, and justify divergent intuitions as to the nature of things. It has to insist on the scrutiny of the ultimate ideas, and on the retention of the whole of the evidence xin shaping our cosmological scheme. Its business is to render explicit, and—so far as may be—efficient, a process which otherwise is unconsciously performed without rational tests.

Bearing this in mind, I have avoided the introduction of a variety of abstruse detail respecting scientific advance. What is wanted, and what I have striven after, is a sympathetic study of main ideas as seen from the inside. If my view of the function of philosophy is correct, it is the most effective of all the intellectual pursuits. It builds cathedrals before the workmen have moved a stone, and it destroys them before the elements have worn down their arches. It is the architect of the buildings of the spirit, and it is also their solvent:—and the spiritual precedes the material. Philosophy works slowly. Thoughts lie dormant for ages; and then, almost suddenly as it were, mankind finds that they have embodied themselves in institutions.

This book in the main consists of a set of eight Lowell Lectures delivered in the February of 1925. These lectures with some slight expansion, and the subdivision of one lecture into Chapters VII and VIII, are here printed as delivered. But some additional matter has been added, so as to complete the thought of the book on a scale which could not be included within that lecture course. Of this new matter, the second chapter—‘Mathematics as an Element in the History of Thought’—was delivered as a lecture before the Mathematical Society of Brown University, Providence, R. I.; and the twelfth chapter—‘Religion and Science’—formed an address delivered in the Phillips Brooks House at Harvard, and xiis to be published in the August number of the Atlantic Monthly of this year (1925). The tenth and eleventh chapters—‘Abstraction’ and ‘God’—are additions which now appear for the first time. But the book represents one train of thought, and the antecedent utilisation of some of its contents is a subsidiary point.

There has been no occasion in the text to make detailed reference to Lloyd Morgan’s Emergent Evolution or to Alexander’s Space, Time and Deity. It will be obvious to readers that I have found them very suggestive. I am especially indebted to Alexander’s great work. The wide scope of the present book makes it impossible to acknowledge in detail the various sources of information or of ideas. The book is the product of thought and reading in past years, which were not undertaken with any anticipation of utilisation for the present purpose. Accordingly it would now be impossible for me to give reference to my sources for details, even if it were desirable so to do. But there is no need: the facts which are relied upon are simple and well known. On the philosophical side, any consideration of epistemology has been entirely excluded. It would have been impossible to discuss that topic without upsetting the whole balance of the work. The key to the book is the sense of the overwhelming importance of a prevalent philosophy.
Sadly — tragically! — Immanuel Can has been exiled from a similar and comparable loftiness of thought.
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Alexis Jacobi
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Re: Is morality objective or subjective?

Post by Alexis Jacobi »

Immanuel Can wrote: Wed Feb 07, 2024 8:42 pm you've hit bottom
Are you kidding?!? I’m soaring on gorgeous gossamer wings into supernal heights!

Man, you really get things wrong.
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Alexis Jacobi
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Re: Is morality objective or subjective?

Post by Alexis Jacobi »

Oh the abuse you get around here, Manny!

Such is the price of martyrdom I guess. :roll:
promethean75
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Re: Is morality objective or subjective?

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"My explanation is that the faith in the possibility of science, generated antecedently to the development of modern scientific theory, is an unconscious derivative from medieval theology."

And my explanation is that becuz european medieval industry and technology was more advanced than that of other empires, nations and countries, the material complexity, relations and production in those places allowed scientific instrumentation to flourish with much more variety and with greater frequency than in other civilized places. Naturally, becuz such instrumentation is more readily available, man develops a greater theoretical curiosity; there is much more to be explained, understood, examined, observed, in societies rich with those material complexities.

The faster advancement into science has nothing to do with a scientist's belief in a 'god', but with the accessibility of scientific opportunity. All this is contingent to location, climate, resources and industry... not whether or not the people believe in zeus, yahweh or the flying spaghetti monster.

Now a scientist may be a scientist and also believe in a 'god', but that belief is not the thing that gave him his scientific opportunity, theoretical curiosity or intelligence to conduct scientific investigation.
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Re: Is morality objective or subjective?

Post by promethean75 »

Now u can indirectly (tho falsely) attribute scientific progress to religious belief. An example is a pyramid. A guy believes he's a god or that a yuge structure should be built to pay homage to god or whatever. When they build this thing they figure out all kinds of shit about architecture and engineering and as a result, they enhance their scientific understanding about a particular subject.

But they don't do this becuz they believe in god. They do this becuz they built this pyramid... becuz they believe in god. Correlation, not cause.
Atla
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Re: Is morality objective or subjective?

Post by Atla »

What really kickstarted science was the profound insanity of the mind-body dualism imo. From then on, people felt quite free to experiment with the dead matter without any strings attached.
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Immanuel Can
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Re: Is morality objective or subjective?

Post by Immanuel Can »

Alexis Jacobi wrote: Wed Feb 07, 2024 8:46 pm
Immanuel Can wrote: Wed Feb 07, 2024 8:34 pm and tried to represent it as what I thought.
It is what a generality of Christians assert.
It was a falsehood, deliberately posted by you.
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Alexis Jacobi
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Re: Is morality objective or subjective?

Post by Alexis Jacobi »

Immanuel Can wrote: Wed Feb 07, 2024 10:06 pm It was a falsehood, deliberately posted by you.
When you whine with butt-hurt I have zero sympathy.
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Immanuel Can
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Re: Is morality objective or subjective?

Post by Immanuel Can »

Alexis Jacobi wrote: Wed Feb 07, 2024 10:31 pm
Immanuel Can wrote: Wed Feb 07, 2024 10:06 pm It was a falsehood, deliberately posted by you.
I have zero sympathy.
I'm uninterested in your sympathy. I merely point out your dishonesty.
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Alexis Jacobi
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Re: Is morality objective or subjective?

Post by Alexis Jacobi »

promethean75 wrote: Wed Feb 07, 2024 9:25 pm Now u can indirectly (tho falsely) attribute scientific progress to religious belief.
Whitehead used this phrase: “… an unconscious derivative from medieval theology."

That statement, correctly interpreted and understood, is substantially different from asserting *a god* did thus-and-such or that *religious belief* did it.

Alchemy preceded real science, right? But it set the ground for it (just my speculation there).
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Alexis Jacobi
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Re: Is morality objective or subjective?

Post by Alexis Jacobi »

Immanuel Can wrote: Wed Feb 07, 2024 10:40 pm
Alexis Jacobi wrote: Wed Feb 07, 2024 10:31 pm
Immanuel Can wrote: Wed Feb 07, 2024 10:06 pm It was a falsehood, deliberately posted by you.
I have zero sympathy.
I'm uninterested in your sympathy. I merely point out your dishonesty.
I am going to do this one more time: the quotations around the paraphrase was not intended as a quote of something you had said. It was a paraphrasis of what many Christians believe and what I also believe you believe fundamentally.

If you don’t then make that plain.

If I’d have directly quoted you I’d have prefaced it with *IC wrote* — as I always do.

But I do understand that you see it that way and you believe it was dastardly.

Anything more you wish to add? You’ll have the last word.
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