The Great Debate: Morality (Part 2)

In Part 1 of this 2-part discussion on morality, I examined the claim that God is necessary for objective morality to existFor all of the reasons that I discussed, I believe a god to be a poor explanation for the existence of objective moral values.  So what does this mean about objective morality?  Does it even exist?  Is morality nothing more than an illusion?  Is it simply the subjective opinions of a given culture, or society?  The answer is no.  In this, part 2 of my discussion on morality, I intend to establish that objective morality can be said to exist, without any appeal to a god or gods.  I certainly have no delusion of solving an age-old debate, in one paltry blog article, but I believe I can at least present a brief explanation of my position, and address a few common objections that I face.

Now, let me be clear, when I state that objective moral values exist, I am not talking about absolute morality.   I do not aim to make the case that there exist “transcendent” or “universal” moral truths, or that morality would exist independent of any sentient creatures to appreciate it.  Instead, when I speak of objective moral values, I am referring to values that are based on evidence, reason, observation, and logic.  This is the scientific deployment of the word objective, and says only that morality is a factual discussion, rather than a discussion of pure opinion.

So before I go any further, it seems important that I offer up a definition of “morality”.  After all, it is the entire focus of both this article, as well as the last.  There are many basic definitions out there, but the one I find to be most explicative, while still being concise, is the following:  “Morality is the differentiation of intentions, decisions, and actions between those that are good (or right) and those that are bad (or wrong)”  So when we speak about morality, we are talking about what is right, and what is wrong.  We are also speaking about behavior, decisions, and actions, implying, necessarily, that morality relates to the experience of conscious creatures.  After all, all evidence indicates that only conscious creatures are capable of making decisions, or having intentions.

Definitionally speaking, then, morality is a discipline where we determine what actions are “good” and which are “bad”, with respect to how they impact other conscious creatures.  The most common accusation against morality being “objective” is that we would have no way of stating what “good” is, or what “bad” would be.  Good for whom?  Bad for what?  These complaints aren’t nearly as compelling, or problematic, as their proponents seem to think.  After all, we are dealing with terms here that are well defined, and universally understood.  In the context of conscious experience, good is the term used to describe that which is favorable, enjoyable, pleasurable, or prosperous.  Meanwhile, bad is deployed to describe that which is undesirable, unpleasant, miserable, or detrimental.  So how does morality come into play?  How does understanding what good and bad mean, give us any insight as to which behaviors would fall into which category?

The answers to these questions, contrary to conventional thought, can be found in science.  After all, when we speak about the experience of conscious creatures, we are discussing a subject matter about which we have a great deal of knowledge.  We have information, and data, on what constitutes experience.  We are also able to reflect on our actions, and evaluate the consequences of our decisions.  In doing so, we are gathering data that is factual in nature.  We are uncovering patterns that are observable, testable, and verifiable.  From this, we can arrive at conclusions, regarding various behaviors, that are based on prior experience, observable evidence, and recognizable impact.  It is then possible to use reason, logic, and an evaluation of the evidence, to present solutions to moral dilemmas.  Solutions that will be evidentially based, and therefore OBJECTIVE.  In his book, The Moral Landscape, Sam Harris does a brilliant job of going into greater detail about how science can be used to determine human values.  Essentially, Dr. Harris argues that all experiences of conscious creatures will fall into either “peaks” or “valleys” on a “moral landscape”.  Peaks being the height of flourishing, and well-being, while valleys serve as less-optimal, and more miserable, areas of the landscape.  And since, he argues, there will be a great deal of factual information regarding where a given decision falls on this landscape, the subject of morality becomes one that is a fact-based realm of inquiry.


Once we are speaking about a realm of inquiry that is factual in nature, we are speaking about a discipline that will have objective “right” and “wrong” answers.  When the evidence is gathered, and reasoning is deployed, we can arrive at conclusions that are sound, and supported, rather than answers that are simply preferable, or baldly asserted.  This, of course, will not lead to universal answers to complicated ethical dilemmas.  What it does allow us to do, however, is evaluate our decisions regarding morality, from a factual standpoint.  In doing so, we are capable of promoting certain behaviors, or decisions, as objectively “correct”, and denouncing others as demonstrably “wrong”.  This has profound implications in the discussion on morality.  It means that we are not precluded from condemning morally depraved actions as simply being a “difference of opinion”.  Rather, we can deploy reason, argument, rationale, and evidence, in support of the conclusion that a given action is objectively wrong, regardless of opinion.

This is, in the interest of keeping this article of suitable blog-length, a very brief overview of how morality can be viewed as an objective approach to decision-making.  I will spend the remaining balance of this article addressing some of the more common objections I have encountered whenever I have defended this position.  After all, few people really fail to understand what is meant by morality, but rather disagree as to whether or not it is truly “objective”.

I Disagree!

Ok, so you lay out your case for a given action being wrong, you present evidence and reasoning, and I disagree with you.  After all, I have different priorities, and I simply do not recognize YOUR priorities as being correct.  How can you possibly say that morality is objective, if there is disagreement about what is or is not moral?

Disagreement is NOT a threat to the objective truth of a given claim.  After all, evolution is regarded as objectively true by modern biology.  This stands to be the case DESPITE the fact that a large faction of the world’s population disagrees with its teachings.  If a biologist were to present the evidence for common descent, and provide reasoning, and I were to still disagree, it would not make his claim any less objectively true.  It would, instead, render me objectively wrong on the matter.

The same can be said of moral disagreements.  In any situation where there are opposing views, the question becomes, what does the evidence say?  Who’s position is reasonably defensible, and more consistent with the facts?  In cases where there is an answer that is clearly in line with the evidence, those who disagree are factually incorrect.  In situations where there is no clear answer, the key will STILL be to make a decision that is as reasonable, and in line with the evidence, as possible.  Even in situations where the absolute best answer is unclear, there would still be a method by which to eliminate objectively BAD answers, and narrow the choices down.  And in such situations, further reasoning, and examination, could eventually provide better understandings, and more clear-cut correct answers.  This is how scientific discovery works.  Disagreement, ultimately, does nothing to threaten the objective truth of a claim, so long as the claim is adequately defended by evidence and reason.


Won’t this model of morality be situationally dependent?  How can it be objective, if this is the case?  Couldn’t you even potentially get multiple “right” answers to the same question?  This doesn’t seem very clear-cut.

In a word, yes.  While morality, and moral truths, can be said to be objective, they are not absolute.  Neither are we going to have one-size-fits-all blanket assertions.  This is a subject matter that is far too complex, and nuanced, for such simplistic thinking.  Does this threaten its objectivity, however? No.

Let’s look at an example of an “objective” truth, with which we are all likely familiar:  The freezing point of water.  Nothing subjective about this.  We don’t decide at what temperature water freezes based on opinion or conjecture, we arrive at the temperature based on objective evidence and observation.  So it won’t be situational dependent, right?  We can state that the freezing point of water is 32 degrees Fahrenheit, and 0 degrees Celsius.

Not so fast.  Are we dealing with fresh water, salt water, or pure water?  What is the barometric pressure, or altitude of the area?  What is the mass of the body of water in question?  Is the water stagnant, or in motion?  Answers to EACH of these questions will have an impact on the freezing point of water.  Is this temperature not “objectively” true?  Of course not.  We know at what temperature water freezes, and we can predict how this freezing point will be impacted by any of the above “situationally dependent” factors.  As is often the case with objective truths, in order to give an accurate answer, we need as much data as possible.  This does not make the arrived conclusion any less objective, so long as it remains based on evidence, and demonstrable facts.

And what of the problem of multiple answers to a given question?  This is hardly a problem at all.  Even in mathematics, a recognized objective realm, we can often have equations or problems that will have more than one solution.  This does not make any of the answers “subjective”, but rather means that there are numerous objectively correct answers to the problem.

Other times, however, we can define a “good” or “correct” answer, by what it is not.  That is to say, we can eliminate “wrong” or “incorrect” answers, even if there are numerous right answers, or the correct answer is unknown.  In his below linked speech, Sam Harris discusses the example of food.  He asks “what is food”, and points out that you can get a wide variety of answers, without collapsing the objective science of nutrition.  But I wish to examine a different version of Sam’s example, by asking a question that is almost completely subjective.  Even in these instances, where the “correct” answers will be highly subjective, we are still able to eliminate incorrect answers as “objectively” wrong.

If I were to ask you “what is the greatest imaginable food?”, we now have a question that calls for a relatively subjective answer.  You may decide to answer “ice cream”, because it is delicious, you may answer “broccoli”, because it is nutritious, or you may even decide to answer “steak”, because you have good taste!  Any of these answers could be viewed as acceptable answers to my question, and you could provide reasoning and argument to support your decision.  If, however, you answered “tire iron”, I would have to insist that you have misunderstood my question.  You answer is “objectively” incorrect.  There isn’t any evidence, or reasoning, to support that this is a valid response to my question, unless we begin changing the definitions of every word that was used in my inquiry.

The question of morality is much like this.  Our answers to many moral questions may be situationally dependent, and we may require as much specific knowledge of the situation as possible in order to give a truly accurate answer.  We may have moral dilemmas to which there are multiple “correct” answers.  We may even have situations in moral discussion where the correct answer isn’t clear, or is highly contested.  In such situations, however, we are not incapable of eliminating, or condemning, obviously wrong answers to the dilemma.  Answers that have no evidential support, and do not reasonably present a solution to the given problem.  None of this, at the end of the day, threatens the objectivity of morality.

David Hume I presume?

In his work, A Treatise of Human Nature, David Hume raises the famous complaint that one can not derive an “ought” from an “is”.  His point here is that, essentially, science is capable of telling us what is, but incapable of telling what we should do.  After all, how DOES one get an “ought” from an “is”?

Now, there have been many responses to this question in the history of meta-ethics, but I will not bore you with every last one of them.  Instead, I find Sam Harris’ response to this non-problem to be rather succinct.  In responding to the complaint that we cannot get an “ought” from an “is”, he is quick to point out that we cannot ascertain any “is” without first having “oughts”!  Scientific understandings could not have happened if we did not first have certain values.  We ought to value evidence, we ought to seek an understanding of the world around us, we ought to embrace logic, and reason.  With these oughts in tow, many “is” truths emerge.

So clearly we can derive an “is” from an “ought”, but what about the reverse?  Does our knowledge about what “is” inform what “ought” to be?  Of COURSE it does.  Each of us does this everyday.

My shift at work IS from 9am to 5pm
My livelihood IS dependent on showing up for work
It IS 8:30 am
It IS a 20 minute drive to work
I OUGHT to get my ass out of bed

We make every decision on ought, based upon what is.  How could it possibly be any other way?  Even if you ask a theist why certain oughts ARE oughts, they will respond with reasoning like “there IS a god, there IS a commandment from the god to do the following”.  In order to make any decision on what “ought” to be, we must necessarily know what “is”.  One of the most common complaints, when a person is incapable of making a decision, is “I don’t have all of the facts” or “I need more information”.

The basic truth is, without a rational understanding of the world around us, matters of ought become entirely meaningless.  How would one know whether or not they “ought” to jump out of a window or not, without knowing about gravity?  How could one even begin to form a value system, without first understanding the nature of reality?  This suggestion doesn’t even make the least bit of sense.  If we dismiss the “is” as nothing more than an explanation of what exists, we ignore the undeniable fact that all of our decisions are based upon these truths.  Oughts inform what “is”, and what “is” informs our oughts.  Hume’s “dilemma” is nothing more than wordplay.  These two elements are intrinsically linked, and they always have been.

It’s just an opinion

Philosophically speaking, there is almost nothing that ISN’T an opinion.  This objection misses several crucial points, chief among them being that there is a very big difference between an opinion, and an informed opinion.  Facts are, in every sense, nothing more than opinions that are based on sound reasoning, evidence, and observation.

So when we speak about factual matters, we needn’t constantly qualify that “all facts are based on subjective observation and inquiry”.  We recognize, in intellectually honest circles, that facts are solid knowledge, based on evidence and data.  They are not, however, dogmatically asserted to be absolute truths.  When we say that it is a fact that we live on a planet that orbits the sun, we mean to say that ALL evidence we have available suggests this to be the case.  Could we be wrong?  Technically, but we can demonstrate that we are not, using evidence.  It is therefore a fact, and few people have a hard time understanding this.  If the same methodology can be applied to matters of morality, then we are dealing with a factual realm of inquiry.

That’s NOT “objective”

Speaking of “opinions”, this brings me to the next objection.  I have spoken to many people, some whom even agree with my model of morality, who object to the use of the term “objective”.  In doing so, many point to a philosophical definition of objective that emphasizes that, to be objective, a given thing must be entirely free of ANY bias, or opinion.  The complaint here is that, if anything is dependent on a mind to understand it, it must necessarily be subjective, and therefore not objective.

There are multiple problems with this objection.  For starters, and most importantly, the above definition is NOT the only, or even most commonly used, definition of objective.  This may be one deployment of the term, but it is not what is meant when the term is used scientifically.  The scientific definition for objective is “based on evidence, observation, and facts, not tainted by personal feelings or bias”.  In the very definition, observations and evidence, are offered as the basis for objectivity.

Science often speaks of “objective” evidence, or “objective” reality.  When doing so, they are not speaking of absolutes, independent of any possible interpretation.  Indeed science does not deal in any such dogma.  Instead, they are recognizing that, philosophically speaking, EVERY human understanding, statement, knowledge, truth, or fact, will be “subjective” in the absolute sense.  Just as every “fact”, as stated above, could technically be called an opinion.  Because of this, subjective is used to describe opinions or truths that are reliant upon personal opinion, or subject to extreme bias.  Meanwhile, objective facts or truths are those that are based on evidence, and are demonstrable to anyone who wishes to “see the work”.  The Theory of Gravity, Theory of Evolution, and Germ Theory, are all objective truths in the scientific community.  This is to say that they are explanations based on demonstrable facts, observable phenomena, and tangible evidence.

The second problem with this objection is that it can be leveled at literally ANYTHING we hold as true.  As mentioned, all of our knowledge is, on some philosophical level, subjective in this sense.  If it is a complaint that can be leveled at anything, it is hardly compelling when leveled at any one given thing.  It is a line of radical skepticism that leads us dangerously close to the next objection that I sometimes encounter.

Post Modernism

This is a method that questions whether we can ever really “know” anything.  Knowledge is essentially illusory.  From the wiki article on the subject, “postmodernist approaches are critical of the possibility of objective knowledge of the real world”, and “postulates that many, if not all, apparent realities are only social constructs and are therefore subject to change”.

The first question I have for someone, essentially claiming objective knowledge to be impossible, is “how do you KNOW that?”  This position, aside from being bizarre, is rather self-defeating.  You can use post modernistic approaches to attack the underpinnings of all of the world’s most basic knowledge if you like, but it does not leave you with anywhere to go epistemologically.  It is also possible to question the ideas of post modernism, WITH post modernism.  This method leaves one chasing their own tail in a hurry.

We needn’t have absolute certainty, for knowledge to be relevant.  As this post is going to be long enough without delving into evidentialism, or various other philosophical epistemologies, I will simply sum up my position with regards to post modernism.  Either we have REASONS for believing something to be true, or we do not.  Either we have evidence to support our understandings, or we do not.  Either we can investigate the world around us, in a logical, consistent, and rational manner, or we can not.  And if you state that we can not, would you not have to provide REASONING for your assertion?  Would you not need to deploy the very process you condemn, in order to establish your idea?  In total, I feel like post modernism is summed up best by Russell Glasser, a host of a cable access show in Austin, TX, called The Atheist Experience.  He hits the nail right on the head when he remarks “post modernists are annoying”.

In Summary

So is it really this simple?  Is science really all that is necessary to unlock moral truths?  Well, yes and no.  Yes, we can deploy an objective, and scientific approach to morality, that will help us to arrive at objective moral truths.  No, this will not be remotely simple.  As with anything worth knowing, it requires a great deal of thought, hard work, and desire, to get it right.  Morality is a question that has been with our species since the beginning of history, and it is one that will, in all likelihood, remain with us until the end of time.  I apologize to anyone who thought that they would read this and find the easy, ready-made answers to all of life’s difficult ethical dilemmas.  Unfortunately, no such things exist.  Any attempt at simplifying morality is in vain.  Every explain-all solution, such as the god hypothesis, comes up woefully short.  The basic fact remains that decisions on morality, ethics, and well-being, are often complex, nuanced, and impossible to reduce to a list of universal do’s and dont’s.

This is hardly cause to fret, however.  As is hopefully clear, we are not lost in a sea of moral relativism, or incapable of finding answers to moral questions, however complex they may be.  Morality is, at its core, an objective discipline.  Through science, reason, observation, and experience, we can work our way to moral understandings, and truths.  We may never have all of the answers.  There may always be more to be discovered.  We must always remain vigilant in challenging the truths to which we already hold.  In doing so, however, we can take comfort in the fact that we needn’t do so blindly, or in the context of a culturally relative attitude.   Instead, we can investigate, and reason towards, answers to moral dilemmas that are true, correct, and OBJECTIVE.

Morality, in the end, is far more than just an illusion.  Rather, it is the science of understanding, and improving, the experience of life.

SOURCES/ Related links

Sam Harris’ speech at TAG conference

Hume’s is/ought
Scientific “objectivity”
Definition of “objective”
Post modernism

Morality definition

Recommended reading:
Sam Harris, The Moral Landscape

The Great Debate: Morality (Part 1)

It is a debate that has taken place throughout the ages.  It remains, still, one of the most common discussions in philosophical circles.  A person can rarely debate religion or theology without the subject quickly arising.

Morality.  Where does it come from?  Does it actually exist?  Is it objective, subjective, or relative?  Can we have morality without the existence of a god or gods?

This will be the focus of this article.  As this is a subject that could fill volumes upon volumes of books, I will be splitting my own thoughts on the matter into 2 parts.  In this, part 1 of the article, I will be examining whether or not a god is necessary for morality to exist.  It is my position (as you may be able to guess) that a god is not the answer, and I will be highlighting the problems with the arguments that claim otherwise.  In part 2, I will move into a discussion on the nature of secular morality, and my defense of “objective moral values”, independent of any appeal to the divine.

Good without God?

While the position of morality depending on god has been around for thousands of years, the most prominent contemporary proponent of this argument is likely the christian apologist, Dr. William Lane Craig.  In his article on the subject, The Indispensability of Theological Meta-Ethical Foundations for Morality, Dr. Craig lays out his case.  He argues that “if God exists, then the objectivity of moral values, moral duties, and moral accountability is secured, but that in the absence of God, that is, if God does not exist, then morality is just a human convention, that is to say, morality is wholly subjective and non-binding”.

Dr. Craig essentially offers a version of divine command theory.  In his model, God is the ultimate source of moral values, and his commandments serve as instructions for moral behavior.  As Craig puts it, “God’s own holy and perfectly good nature supplies the absolute standard against which all actions and decisions are measured…God’s moral nature is expressed in relation to us in the form of divine commands which constitute our moral duties or obligations.”

At first glance, this appears to be a sound case.  This reasoning seems rather intuitive, especially to anyone who already accepts the existence of a God.  One of the most common defenses of religious belief, perhaps for this reason, remains the idea that these beliefs provide the world with morality.  So what’s the problem with this?  Why the age-old debate?  Haven’t we solved the great mystery?

Not So Fast

The above reasoning, however intuitive it may feel, is horrendously problematic.  It contains crucial assumptions that are unfounded, premises that are unsupported, and reasoning that is outright fallacious.  Objections have been raised, throughout the centuries, that remain unanswered.  Overall, the problems and inconsistencies render the very argument, itself, to be invalid.  Let’s examine a few key problems, beginning with an objection that was raised over 2000 years ago by Plato.

The Euthyphro Dilemma

In Plato’s famous dialogue between Socrates and Euthyphro, Socrates poses a question that sets up a dilemma for god-based morality.  To paraphrase, he essentially asks “Is what God commands good because it is commanded by God, or does God command what he does because it is good?”  Which is the case?  Does anything God commands become good, simply because God commanded it?  Or does God only command that which is good, because he is God?  The implications of accepting either proposition are problematic to god-based morality.

Accepting the first scenario, that “good” means “anything commanded by God”, leads to strict divine command.  By this philosophy, ANYTHING commanded by God would become moral.  It is an authoritarian viewpoint, that reduces morality to mere obedience.  If God commands theft, murder, or rape, then these actions become morally good, because they have been commanded by God.  While this takes all of the complicated decision making out of the picture, it clearly reduces morality to being a meaningless word.  Under this framework, there would be no “right” and no “wrong”.  Instead, there would simply be “obedient” and “disobedient”.  Most people, theists and atheists alike, reject such a simplistic view of morality, and for good reason.  In this scenario, objective morality does not actually exist.  We are simply serfs, living under the reign of a cosmic overlord, and expected to carry out the master’s bidding.

This leaves option 2, that God commands what he does BECAUSE it is good.  In this scenario, both good and evil exist, and God is able to convey to us which actions are which, presumably because of his ability to recognize and appreciate good.  Problem here is, God is now no longer the grounding for good OR evil.  Instead, he is an interpreter, a middleman, and entirely superfluous to the core of the matter.  If God is merely evaluating actions, and deciding to command those that are good, then it follows that morality is a reasoning process.  God is simply doing the work for us, but in theory, we could apply the very same method to reach conclusions on moral actions.  In this scenario, God is not the basis for morality, but rather an instructor who is attempting to steer us towards independently existent moral truths.  This scenario necessarily comes with the confession that morality is independent of God.  If God did not exist, these moral truths would still be out there to be discovered.

It is also a peculiar viewpoint when combined with the idea of a perfect, and an omnipotent God.  In the above option, God is not only separate from moral truths, but actually bound by them.  God would not be free to act in any manner that was contrary to moral truth, as such actions would render him immoral.  This calls into question either his omnipotence, or his perfection.

False Dilemma

In fairness, many theistic philosophers, including Augustine, Aquinas, and the afore mentioned Dr. Craig, have responded to Euthyphro by calling it a false dilemma.  Specifically, Dr. Craig argues that “God’s moral nature is what Plato called the “Good.” He is the locus and source of moral value. He is by nature loving, generous, just, faithful, kind, and so forth”.  In essence, Craig asserts that neither of the above options are accurate, as God’s very nature is what “good” is.  Basically, what God commands is good, and he will only command good things because that is the way he is.  God is “the greatest imaginable being, and any being that doesn’t meet this description is not God”.

This response, too, is very problematic.  For starters, it is essentially a complete dodge of the dilemma.  More importantly, however, it commits the logical fallacies of “begging the question” and “special pleading”.  God is asserted to be loving, faithful, kind, generous, etc, as well as the “greatest imaginable being”.  This raises many concerns.

1.  Loving, faithful, kind, and generous are all value judgements.  What sense does it make to state that god is these things, if we are unable to make these judgements without the existence of god?  This argument begs the question.  It asserts that the above listed words have value and meaning because they are consistent with god’s nature.  This requires god to exist, AND be all of these things, for it to be true.  How would we evaluate the claim that god is moral, if the word moral is rooted in god?  The conclusion that values are rooted in god’s moral nature presupposes a moral nature inate in god.  And again, as pointed out by scenario 1 of the Euthyphro dilemma, to state that god’s nature = morality, is to render morality meaningless.  Clearly, in order to even make a judgement as to God’s nature, we need a value system that is independent of God himself.

2.  The ontological argument that “god is the greatest imaginable being” is a gross example of special pleading.  Only a being that meets Dr. Craig’s criteria for “greatest imaginable” is a being that can be called God.  The problem is, not every imagination is the same.  Indeed, there are NUMEROUS different god concepts on offer, all across the world.  Many contain different properties, values, and priorities.  MOST are considered the “greatest imaginable being”.  I am quite certain that Dr. Craig does not consider Allah to be the greatest imaginable being, despite the fact that muslims are certain that he is.  To call your OWN concept of God the “greatest”, and dismiss all others as “less great”, is either an example of special pleading, or it is a claim that is made based on evidence and argument.  If it is the former, it is fallacious.  If it is the latter, than we must have criteria for evaluating the “greatness” of an idea.  When the idea is, itself, a god concept, the criteria cannot be rooted in the nature of a god, and we are once again left in a position where we need a value system that is independent of a god.

3.  Where is the evidence?  Anytime a claim is made, it is important to support the claim with evidence, reason, and justification.  Dr. Craig appears to be baldly asserting God’s nature to be good.  How does he know this?  What support can he offer?  Craig’s philosophical support is, at best, unsatisfactory.  His statements require support that does not collapse under critical scrutiny and, thus far, I don’t see it.

Say what now?

Ok, for argument’s sake, suppose we put aside all of the above problems.  Suppose that we granted that morality must be tied to following God’s commandments.  What now?  Should we sit back and wait for God to speak up and command us?  Where are these commandments found?  How do we learn what is commanded of us?  Generally speaking, when a person claims to hear the voice of God in their head, they are immediately advised to seek psychological help.  Clearly, we now are in a position of needing a source for God’s commands, otherwise acting on them will be rather impossible.  Once again, a couple of serious problems arise.

1.  For starters, which source?  It may come as a shock to some, but there is more than ONE book that is claimed to be the “word of god”.  Ask a Muslim where to find God’s instructions, and you may be directed to the Qu’ran.  Ask a Jew, and you will likely be directed to the Torah.  Ask a Christian, and you will likely be handed a Bible (though which version will depend on the denomination of christianity).  And these are just the three books of the most prominent monotheistic traditions.  What about the book of Mormon?  What about the many texts of lesser-known religions?  What of the religious doctrines of the many religions, throughout history, that have now gone either endangered, or extinct?  You need not read very far into each of the above listed texts before realizing that they are not the same book.  Many make mutually exclusive claims.  If objective moral values are grounded in God, and if behaving morally is dependent on following this God’s commands, then clearly we better pick the RIGHT source.  Otherwise, we will be acting immorally, and never know it!  So why is this a problem?

The largest religion in the world, at present, is Christianity.  Putting aside the various differences in the denominations, and counting all of them as one group, christians account for ~2 billion people.  Pretty impressive right?  Unless, of course, you consider that this makes over 5 billion people NOT christians.  If, for example, the Bible was the source of God’s commands, then less than 29% of the world has access to the proper code of morality.  This renders over 70% of the world as vulnerable to immorality and depravity of all kinds.  If objective moral values depend on God, and moral behavior depends on listening to God, then MOST of the planet is going to be objectively immoral.  The figures are even worse for every other religion on offer, as they represent even smaller portions of the world’s population.  This paints a picture where moral truths are accessible to only a minority of the world’s people, while the majority are doomed to walk in darkness.  Sure, they may stumble upon the moral truths contained in the correct source, but any occasion where they do so will be accidental and unfounded, as only the word of the correct God can properly ground moral decisions.  This, I hope is clear, is simply not the reality of morality in the world.

2.  Interpretation becomes a major issue.  Let’s say that, despite the odds, we manage to hitch our wagons to the correct source of God’s commands.  For argument’s sake, let’s select the source to which Dr. Craig subscribes:  The Bible.  We are in great luck now!  The Bible, as the word of God, will be a very clear instruction manual on moral behavior.  It will present a clear, unified, and consistent message.  It will be profoundly insightful, and it’s teachings will be undeniable by anyone with a sense for morality.  So reading through the Bible, this is what we find…right?  Unfortunately, no.  This is hardly what we find.  Instead, we have a book that is wrought with inconsistency, direct contradictions, and commandments that are either entirely irrelevant in today’s society, or commands that appear overtly immoral in civilized circles.  Sure, there is undoubtedly some very good advice inside, and to deny this would be silly.  But, as the source of objective morality, shouldn’t there ONLY be very good advice inside?

Now, a discussion on the teachings of the Bible is a topic that, itself, could fill many blog articles.  It is a discussion that could quickly derail the original topic of this post.  For this reason, I will, against my normal nature, avoid getting deep into specifics.  The details of this debate are for another day, and I will certainly be addressing the subject more thoroughly in future posts.  For the purposes of this discussion, however, consider the following questions.  Is it considered immoral to work on the sabbath?  Is it considered moral to stone unruly children to death?  Is it immoral to not honor your mother or father, if they are abusive or dysfunctional parents?  Is the institution of slavery moral?  Do you view homosexuality as immoral?  Is it immoral for a woman to have equal status in a relationship?

If you answered no to any of the above questions, by what criteria did you do so?  You can find passages in the Bible that appear to explicitly endorse, if not outright command, many actions that are dismissed as immoral today.  This is a very real problem.  If God’s commands are expressions of a perfectly moral code, then under what reasoning are they not ALL followed to the letter?  Could it be that the commands of the Bible are being filtered through a separate screen?  A screen of moral sensibility that exists independent of what is written down in the text?

Now, it is argued that, for every seemingly evil teaching found in the Bible, a passage can be found that contradicts, or overturns it.  I fail to see how this helps the Bible’s case.  Arguing that your book is not actually immoral, but instead merely inconsistent, hardly speaks volumes of it’s ability to serve as the source of objective moral values.  Being wrong, and being contradictory, are BOTH problematic.  Again, in the face of an inconsistent message, we now must decide which passages to emphasize.  This decision process will be independent of biblical instruction, calling into serious question the idea that the Bible is, itself, the source of values, much less objective morality.

To claim that morality stems from a person’s ability to follow God’s objectively moral commands is, it should seem, a claim that is problematic on many levels.  But all of the above complaints, all of the above problems with the reasoning of Dr. Craig and company, all of the issues with grounding objective morality in God, all of them pale in comparision to the very basic problem with god-based morality.  The problem that is so obvious, it almost needn’t be stated.

Stating the Obvious Anyway

The main problem with basing morality on God?  It presumes that God exists in the first place.  This entire discussion is almost irrelevant if the basic existence of God cannot be demonstrated.  In fairness, there aren’t many theists that don’t willingly acknowledge this very point.  But the problem remains nonetheless.  If morality becomes “grounded” when we simply base it on a perfectly moral God, we must establish that such a God exists FIRST.  Without step 1, you might as well ground objective morality on ANY imaginary concept.

Now, while nearly every theist accepts and acknowledges this obvious fact, I raise the point to illustrate a key problem in Dr. Craig’s position.  Dr. Craig uses the existence of “objective moral values” as evidence of the existence of God.  The issue here is that this clashes violently with his argument that “objective moral values” exist.  Dr. Craig argues that moral values are objective, because they are grounded in God’s perfectly moral nature.  He then argues that objective moral values serve as evidence for the existence of God?  How can this be?  This reasoning is entirely circular!  In essence, it is the position that morality exists because god exists, and god exists because morality exists.  Objective moral values cannot be offered as evidence for the existence of God in any system where God, himself, is being proposed as the source of, and explanation for, objective moral values.  Demonstrating the existence of God, then, would have to be done without appealing to moral values, as long as God is proposed to be the ontology of moral values in the first place.

So what now?

It is, for all of the reasons above, simply inadequate to claim God as the source of objective moral values.  So where does this leave us?  Is Dr. Craig correct that morality is now a human convention?  Is the entire realm of morality illusory?  Are we reduced to living in a world of moral relativism?  Do the words “right’ and “wrong” now become effectively meaningless?

In short, the answer to EACH of the above questions is NO.  In part 2 of this article, I will be arguing that objective moral values do in fact exist, independent of any appeals to the divine.  It is a position that is actually rather controversial amongst non-believers, so I wanted to dedicate at least an entire post to properly explaining my stance.

God is not the answer, but the answers ARE out there.   Stay tuned……