Richard Dawkins Rejects Darwinism As It Relates to Ethics

Originally Posted in February 2015

As a note/addition to the above dialogue concerning “Darwin & Hitler”… here is a Mein Kampf quote:

  • “The stronger must dominate and not mate with the weaker, which would signify the sacrifice of its own higher nature.  Only the born weakling can look upon this principle as cruel, and if he does so it is merely because he is of a feebler nature and narrower mind; for if such a law [natural selection] did not direct the process of evolution then the higher development of organic life would not be conceivable at all….  If Nature does not wish that weaker individuals should mate with the stronger, she wishes even less that a superior race should intermingle with an inferior one; because in such a case all her efforts, throughout hundreds of thousands of years, to establish an evolutionary higher stage of being, may thus be rendered futile.”

Adolf Hitler, Mein Kampf, translator/annotator, James Murphy [New York: Hurst and Blackett, 1942], pp. 161-162.

Paul Copan and Matthew Flannagan, Did God Really Command Genocide? Coming to Terms with the Justice of God (Grand Rapids, MI: Baker Books, 2014), fn.2, 319 [added linked reference from Evolution News for context]:

Dawkins spells out the contradiction: “As an academic scientist, I am a passionate Darwinian, believing that natural selection is, if not the only driving force in evolution, certainly the only known force capable of producing the illusion of purpose which so strikes all who contemplate nature. But at the same time as I support Darwinism as a scientist, I am a passionate anti-Darwinian when it comes to politics and how we should conduct our human affairs.” A Devils Chaplain: Reflections on Hope, Lies, Science, and Love (New York: Houghton Mifflin, 2003), 10-11.

In another place, he admits to the logic of his own determinism (that people cannot be held responsible for their actions), but emotionally he cannot accept this. See the Dawkins interview by Logan Gage, Who Wrote Richard Dawkins’s New Book?,” Evolution News (website), October 28, 2006:

Manzari: Dr. Dawkins thank you for your comments. The thing I have appreciated most about your comments is your consistency in the things I’ve seen you’ve written. One of the areas that I wanted to ask you about, and the place where I think there is an inconsistency, and I hoped you would clarify, is that in what I’ve read you seem to take a position of a strong determinist who says that what we see around us is the product of physical laws playing themselves out; but on the other hand it would seem that you would do things like taking credit for writing this book and things like that. But it would seem, and this isn’t to be funny, that the consistent position would be that necessarily the authoring of this book, from the initial conditions of the big bang, it was set that this would be the product of what we see today. I would take it that that would be the consistent position but I wanted to know what you thought about that.

Dawkins: The philosophical question of determinism is a very difficult question. It’s not one I discuss in this book, indeed in any other book that I’ve ever talked about. Now an extreme determinist, as the questioner says, might say that everything we do, everything we think, everything that we write has been determined from the beginning of time in which case the very idea of taking credit for anything doesn’t seem to make any sense. Now I don’t actually know what I actually think about that, I haven’t taken up a position about that, it’s not part of my remit to talk about the philosophical issue of determinism. What I do know is that what it feels like to me, and I think to all of us, we don’t feel determined. We feel like blaming people for what they do or giving people the credit for what they do. We feel like admiring people for what they do. None of us ever actually as a matter of fact says, “Oh well he couldn’t help doing it, he was determined by his molecules.” Maybe we should… I sometimes… Um… You probably remember many of you would have seen Fawlty Towers. The episode where Basil[‘s]… car won’t start and he gives it fair warning, counts up to three, and then gets out of the car and picks up a tree branch and thrashes it within an edge of his life. Maybe that’s what we all ought to… Maybe the way we laugh at Basil Fawlty, we ought to laugh in the same way at people who blame humans. I mean when we punish people for doing the most horrible murders, maybe the attitude we should take is “Oh they were just determined by their molecules.” It’s stupid to punish them. What we should do is say “This unit has a faulty motherboard which needs to be replaced.” I can’t bring myself to do that. I actually do respond in an emotional way and I blame people, I give people credit, or I might be more charitable and say this individual who has committed murders or child abuse of whatever it is was really abused in his own childhood. And so again I might take a…

Manzari: But do you personally see that as an inconsistency in your views?

Dawkins: I sort of do. Yes. But it is an inconsistency that we sort of have to live with otherwise life would be intolerable. But it has nothing to do with my views on religion it is an entirely separate issue.

Manzari: Thank you.

(Even more at REASON FOR GOD)

2 Peter 1:5-8 & Isaiah 5:20:

“For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ.”


Woe to those who call evil good

and good evil,

who substitute darkness for light

and light for darkness

who substitute bitter for sweet

and sweet for bitter.

Dawkins says:

“What’s to prevent us from saying Hitler wasn’t right? I mean, that is a genuinely difficult question.” (See/hear more)

In other words, there is no absolute moral ethic, Dawkins wants to have a consensus of people agreeing what is “right” and “wrong” — he says as much in the audio above.

Which means that rape and murder are only taboo… not really wrong.

Secondly, there can be no concept of “ought”

What about human actions? They are of no more value or significance than the actions of any other material thing. Consider rocks rolling down a hill and coming to rest at the bottom. We don’t say that some particular arrangement of the rocks is right and another is wrong. Rocks don’t have a duty to roll in a particular way and land in a particular place. Their movement is just the product of the laws of physics. We don’t say that rocks “ought” to land in a certain pattern and that if they don’t then something needs to be done about it. We don’t strive for a better arrangement or motion of the rocks. In just the same way, there is no standard by which human actions can be judged. We are just another form of matter in motion, like the rocks rolling down the hill.

We tend to think that somewhere “out there” there are standards of behaviour that men ought to follow. But according to Dawkins there is only the “natural, physical world”. Nothing but particles and forces. These things cannot give rise to standards that men have a duty to follow. In fact they cannot even account for the concept of “ought”. There exist only particles of matter obeying the laws of physics. There is no sense in which anything ought to be like this or ought to be like that. There just is whatever there is, and there just happens whatever happens in accordance with the laws of physics.

Men’s actions are therefore merely the result of the laws of physics that govern the behaviour of the particles that make up the chemicals in the cells and fluids of their bodies and thus control how they behave. It is meaningless to say that the result of those physical reactions ought to be this or ought to be that. It is whatever it is. It is meaningless to say that people ought to act in a certain way. It is meaningless to say (to take a contemporary example) that the United States and its allies ought not to have invaded Iraq. The decision to invade was just the outworking of the laws of physics in the bodies of the people who governed those nations. And there is no sense in which the results of that invasion can be judged as good or bad because there are no standards to judge anything by. There are only particles reacting together; no standards, no morals, nothing but matter in motion.

Dawkins finds it very hard to be consistent to this system of belief. He thinks and acts as if there were somewhere, somehow standards that people ought to follow. For example in The God Delusion, referring particularly to the Christian doctrine of atonement, he says that there are “teachings in the New Testament that no good person should support”.(6) And he claims that religion favours an in-group/out-group approach to morality that makes it “a significant force for evil in the world”.(7)

According to Dawkins, then, there are such things as good and evil. We all know what good and evil mean. We know that if no good person should support the doctrine of atonement then we ought not to support that doctrine. We know that if religion is a force for evil then we are better off without religion and that, indeed, we ought to oppose religion. The concepts of good and evil are innate in us. The problem for Dawkins is that good and evil make no sense in his worldview. “There is nothing beyond the natural, physical world.” There are no standards out there that we ought to follow. There is only matter in motion reacting according to the laws of physics. Man is not of a different character to any other material thing. Men’s actions are not of a different type or level to that of rocks rolling down a hill. Rocks are not subject to laws that require them to do good and not evil; nor are men. Every time you hear Dawkins talking about good and evil as if the words actually meant something, it should strike you loud and clear as if he had announced to the world, “I am contradicting myself”.

Please note that I am not saying that Richard Dawkins doesn’t believe in good and evil. On the contrary, my point is that he does believe in them but that his worldview renders such standards meaningless.

(Nothing Beyond the Natural Physical World)

We know Dawkins’ position is not science, so… what is it? Here begins the journey for the truly curious.

James Lindsay Anchorless At Sea | Based Manifesto

I wanted to share a response to a great, simple question. But first, here is the set up… The Renegade Institute for Liberty at Bakersfield College (whom I will refer to as RENEGADE), a movement of like minded peeps I fully endorse, posted the following on their Facebook:

James Lindsay, a leading critic of the philosophy of the totalitarian left and their politics, penned a manifesto outlying the key moral virtue essential to the preservation of liberty: being based. As used by Lindsay, “based” is a technical term meaning fidelity to truth. He defines it as “the trait of character [is] the willingness to resist lies, be yourself, and tell the truth even when people won’t like you (or will kill you) for it.” Unless most of us become based, totalitarianism is inevitable.

Firstly. The manifesto is well worth it’s weight in salt. I am not saying don’t read it or inculcate some of it’s meaning and ways to approach the issues of our day. Remember the 80/20 rule:

  • “The person who agrees with you 80 percent of the time is an 80 percent friend and not a 20 percent enemy” – Ronald Wilson Reagan

But as a friend noted today in a Bible study, atheist’s must steal from God – even mentioning the wonderful book by Frank Turek, “Stealing from God.” That is the deeper issue here that I pointed to.

James Lindsay invokes Aleksandr Solzhenitsyn no less than 10-times by name. But James being an ardent atheist/naturalist, never explains to his audience the final conclusion of how Aleksandr Solzhenitsyn believed they got to this miserable place in human history.

Here is my post to the article being linked by RENEGADE, with a longer Solzhenitsyn quote:

RPT NOTE TO POST:

I will read this later today, however, Lindsay could never bring himself to say the following [as a committed atheist, ant-theist]:

“More than half a century ago, while I was still a child, I recall hearing a number of older people offer the following explanation for the great disasters that had befallen Russia: ‘Men have forgotten God; that’s why all this has happened.’ Since then I have spent well-nigh fifty years working on the history of our Revolution; [and] if I were asked today to formulate as concisely as possible the main cause of the ruinous Revolution that swallowed up some sixty million of our people, I could not put it more accurately than to repeat: ‘Men have forgotten God; that’s why all this has happened.'”

Quoted in Ericson, Edward E. Jr. and Daniel J. Mahoney, The Solzhenitsyn Reader: New and Essential Writings 1947-2005. Wilmington, Del.: ISI Books, 2006, page 577.
____
In other words, the American manifesto acknowledge and remembered God. Any manifesto which does not ends like the Jacobins.

The longer quote is for more context to the video, which I found while doing this post:

….More than half a century ago, while I was still a child, I recall hearing a number of older people offer the following explanation for the great disasters that had befallen Russia: “Men have forgotten God; that’s why all this has happened.”

Since then I have spent well-nigh 50 years working on the history of our Revolution; in the process I have read hundreds of books, collected hundreds of personal testimonies, and have already contributed eight volumes of my own toward the effort of clearing away the rubble left by that upheaval. But if I were asked today to formulate as concisely as possible the main cause of the ruinous Revolution that swallowed up some 60 million of our people, I could not put it more accurately than to repeat: “Men have forgotten God; that’s why all this has happened.”

What is more, the events of the Russian Revolution can only be understood now, at the end of the century, against the background of what has since occurred in the rest of the world. What emerges here is a process of universal significance. And if I were called upon to identify briefly the principal trait of the entire 20th century, here too, I would be unable to find anything more precise and pithy than to repeat once again: “Men have forgotten God.”

(NATIONAL REVIEW)

You see, in the end, James Lindsay thinks “God” is part of the problem, not the solution. Which is why I posted that. The totalitarianism Lindsay writes against thrives in godless attire. However, this paragraph I really loved. For one it references “Truth,” something I respond to. And another is this is the reason many comedians are sounding the alarm… the freedom to do even stand up comedy is under attack by the Left.

  • There are, in the end, only two things that can tear such a regime down, and they are, as it happens, interrelated. They are the two most powerful weapons against tyranny in the human arsenal: telling the truth, including by refusing the lie, and laughter. Both are based, and to win both are necessary. While Solzhenitsyn tells us that the whole of a tyrannical regime can be brought down in the end by a single person repeatedly telling the truth, the fact is that the USSR that tyrannized him actually fell when its subjects—for citizens they were not—began to laugh at it. So, where being based begins in a certain stoicism, it’s the most based when it’s stoicism with a sense of humor. (THE BASE MANIFESTO)

Renegade’s Question:

RENEGADE, for reasons of keeping thought alive, being thorough, a fan of conversation and deeper thinking, asked this simple question:

  • Sean G, do you think that being based implies believing in God? Or is it consistent with disbelief, as well as belief, in God?

THE REST IS ME, as well as some additions, which I will note.

Great question. Lindsay has a lot of moral pronouncements in the manifesto. A lot. All he has to enforce such things is the power of government. So, in a healthy society, government protects Natural Rights… government does not bestow them. Free speech and thought is a Natural Right, or law, if you will.

  • the separate and equal station to which the Laws of Nature (LN) and of Nature’s God (NG) entitle them…. ‘oh, you know, the thing’.” (Declaration + Joe Biden)

The first (LN) cannot subsist separated from the later (NG) for long.

Having read all three Secular Manifestos, I see similar attributions to “how humans ‘should’ act,” with no reasoning behind it. Utilitarianism? Yes, many aspects therein could be helpful to society as a whole. But if that is it, someone will eventually come along to point out another “utility” as being better.

Take for instance rape. Something you would think everyone would understand as an egregious, absolute, evil.

  • theism: evil, wrong at all times and places in the universe — absolutely;
  • atheism: taboo, it was used in our species in the past for the survival of the fittest, and is thus a vestige of evolutionary progress… and so may once again become a tool for survival — it is in every corner of nature;
  • pantheism: illusion, all morals and ethical actions and positions are actually an illusion (Hinduism – maya; Buddhism – sunyata). In order to reach some state of Nirvana one must retract from this world in their thinking on moral matters, such as love and hate, good and bad. Not only that, but often times the person being raped has built up bad karma and thus is the main driver for his or her state of affairs (thus, in one sense it is “right” that rape happens).

In a bit of an addition here, I will note that some of the four horseman of the New Atheists note that our feeling of being conscience, is illusory. Much like pantheists… which is why many atheists embrace a form of pantheism.

Consciousness an Illusion (Addition)

Below are examples of atheists and theists agreeing that if atheism is true, truth is no longer a category to be trusted (find many more or fuller quotes and videos HERE):

  • Determinism is self-stultifying. If my mental processes are totally determined, I am totally determined either to accept or to reject determinism. But if the sole reason for my believing or not believing X is that I am causally determined to believe it I have no ground for holding that my judgment is true or false. (H.P. Owen)
  • If my mental processes are determined wholly by the motions of atoms in my brain, I have no reason to suppose that my beliefs are true…and hence I have no reason for supposing my brain to be composed of atoms. (J.B.S. Haldane)
  • The principle chore of brains is to get the body parts where they should be in order that the organism may survive. Improvements in sensorimotor control confer an evolutionary advantage: a fancier style of representing [the world] is advantageous so long as it enhances the organism’s chances for survival. Truth, whatever that is, takes the hindmost. (Patricia Churchland)
  • He thus acknowledged the need for any theory to allow that humans have genuine freedom to recognize the truth. He (again, correctly) saw that if all thought, belief, feeling, and choice are determined (i.e., forced on humans by outside conditions) then so is the determinists’ acceptance of the theory of determinism forced on them by those same conditions. In that case they could never claim to know their theory is true since the theory making that claim would be self-referentially incoherent. In other words, the theory requires that no belief is ever a free judgment made on the basis of experience or reason, but is always a compulsion over which the believer has no control. (Roy A. Clouser)
  • If what he says is true, he says it merely as the result of his heredity and environment, and nothing else. He does not hold his determinist views because they are true, but because he has such-and-such stimuli; that is, not because the structure of the structure of the universe is such-and-such but only because the configuration of only part of the universe, together with the structure of the determinist’s brain, is such as to produce that result…. They [determinists – I would posit any philosophical naturalist] want to be considered as rational agents arguing with other rational agents; they want their beliefs to be construed as beliefs, and subjected to rational assessment; and they want to secure the rational assent of those they argue with, not a brainwashed repetition of acquiescent pattern. Consistent determinists should regard it as all one whether they induce conformity to their doctrines by auditory stimuli or a suitable injection of hallucinogens: but in practice they show a welcome reluctance to get out their syringes, which does equal credit to their humanity and discredit to their views. Determinism, therefore, cannot be true, because if it was, we should not take the determinists’ arguments as being really arguments, but as being only conditioned reflexes. Their statements should not be regarded as really claiming to be true, but only as seeking to cause us to respond in some way desired by them. (J. R. Lucas)
  • a lecture he attended entitled “Determinism – Is Man a Slave or the Master of His Fate,” given by Stephen Hawking, who is the Lucasian Professor of Mathematics at Cambridge, Isaac Newton’s chair, was this admission by Dr. Hawking’s, was Hawking’s admission that if “we are the random products of chance, and hence, not free, or whether God had designed these laws within which we are free.” In other words, do we have the ability to make choices, or do we simply follow a chemical reaction induced by millions of mutational collisions of free atoms? Michael Polanyi mentions that this “reduction of the world to its atomic elements acting blindly in terms of equilibrations of forces,” a belief that has prevailed “since the birth of modern science, has made any sort of teleological view of the cosmos seem unscientific…. [to] the contemporary mind.”
  • If we were free persons, with faculties which we might carelessly use or willfully misuse, the fact might be explained; but the pre-established harmony excludes this supposition. And since our faculties lead us into error, when shall we trust them? Which of the many opinions they have produced is really true? By hypothesis, they all ought to be true, but, as they contradict one another, all cannot be true. How, then, distinguish between the true and the false? By taking a vote? That cannot be, for, as determined, we have not the power to take a vote. Shall we reach the truth by reasoning? This we might do, if reasoning were a self-poised, self verifying process; but this it cannot be in a deterministic system. Reasoning implies the power to control one’s thoughts, to resist the processes of association, to suspend judgment until the transparent order of reason has been readied. It implies freedom, therefore. In a mind which is controlled by its states, instead of controlling them, there is no reasoning, but only a succession of one state upon another. There is no deduction from grounds, but only production by causes. No belief has any logical advantage over any other, for logic is no longer possible. (Borden P Bowne)
  • What merit would attach to moral virtue if the acts that form such habitual tendencies and dispositions were not acts of free choice on the part of the individual who was in the process of acquiring moral virtue? Persons of vicious moral character would have their characters formed in a manner no different from the way in which the character of a morally virtuous person was formed—by acts entirely determined, and that could not have been otherwise by freedom of choice. (Mortimer J. Adler)

Frank Turek notes Daniel Dennett’s dilemma when he says:

Atheist Daniel Dennett, for example, asserts that consciousness is an illusion. (One wonders if Dennett was conscious when he said that!) His claim is not only superstitious, it’s logically indefensible. In order to detect an illusion, you’d have to be able to see what’s real. Just like you need to wake up to know that a dream is only a dream, Daniel Dennett would need to wake up with some kind of superconsciousness to know that the ordinary consciousness the rest of us mortals have is just an illusion. In other words, he’d have to be someone like God in order to know that.

Dennett’s assertion that consciousness is an illusion is not the result of an unbiased evaluation of the evidence. Indeed, there is no such thing as “unbiased evaluation” in a materialist world because the laws of physics determine everything anyone thinks, including everything Dennett thinks. Dennett is just assuming the ideology of materialism is true and applying its implications to consciousness. In doing so, he makes the same mistake we’ve seen so many other atheists make. He is exempting himself from his own theory. Dennett says consciousness is an illusion, but he treats his own consciousness as not an illusion. He certainly doesn’t think the ideas in his book are an illusion. He acts like he’s really telling the truth about reality.

When atheists have to call common sense “an illusion” and make self-defeating assertions to defend atheism, then no one should call the atheistic worldview “reasonable.” Superstitious is much more accurate.

Stealing from God (Colorado Springs, CO: NavPress, 2014), 46-47.

if evolution were true, then there would be selection only for survival advantage; and there would be no reason to suppose that this would necessarily include rationality. After a talk on the Christian roots of science in Canada, 2010, one atheopathic* philosophy professor argued that natural selection really would select for logic and rationality. I responded by pointing out that under his worldview, theistic religion is another thing that ‘evolved’, and this is something he regards as irrational. So under his own worldview he believes that natural selection can select powerfully for irrationality, after all. English doctor and insightful social commentator Theodore Dalrymple (who is a non-theist himself) shows up the problem in a refutation of New Atheist Daniel Dennett:

Dennett argues that religion is explicable in evolutionary terms—for example, by our inborn human propensity, at one time valuable for our survival on the African savannahs, to attribute animate agency to threatening events.

For Dennett, to prove the biological origin of belief in God is to show its irrationality, to break its spell. But of course it is a necessary part of the argument that all possible human beliefs, including belief in evolution, must be explicable in precisely the same way; or else why single out religion for this treatment? Either we test ideas according to arguments in their favour, independent of their origins, thus making the argument from evolution irrelevant, or all possible beliefs come under the same suspicion of being only evolutionary adaptations—and thus biologically contingent rather than true or false. We find ourselves facing a version of the paradox of the Cretan liar: all beliefs, including this one, are the products of evolution, and all beliefs that are products of evolution cannot be known to be true.

Jonathan D. Sarfati, The Genesis Account: A Theological, Historical, And Scientific Commentary On Genesis 1-11 (Powder Springs, GA: Creation Book Publishers, 2015), 259-259.

Back to the Facebook Exchange

Let us take the secularist’s [atheist] view of rape. Here is a conversation between Richard Dawkins and Justin Brierley. Brierley asks this question, “When you make a value judgement don’t you immediately step yourself outside of this evolutionary process and say that the reason this is good is that it’s good. And you don’t have any way to stand on that statement.” Here is the rest of the conversation:

RICHARD DAWKINS: My value judgement itself could come from my evolutionary past.
JUSTIN BRIERLEY: So therefore it’s just as random in a sense as any product of evolution.
RICHARD DAWKINS: You could say that, it doesn’t in any case, nothing about it makes it more probable that there is anything supernatural.
JUSTIN BRIERLEY: Ultimately, your belief that rape is wrong is as arbitrary as the fact that we’ve evolved five fingers rather than six.
RICHARD DAWKINS: You could say that, yeah.

Again, at first Lindsay’s manifesto sounds great, but not lasting in the world he would like to see in reality. He is riding on the fumes of the Judeo-Christian West to expect people to read it and say, “Yeah!”

ADDITION

I asked an obvious question: “As we speak of this shifting zeitgeist, how are we to determine who’s right? If we do not acknowledge some sort of external [standard], what is to prevent us from saying that the Muslim [extremists] aren’t right?”

“Yes, absolutely fascinating.” His response was immediate. “What’s to prevent us from saying Hitler wasn’t right? I mean, that is a genuinely difficult question. But whatever [defines morality], it’s not the Bible. If it was, we’d be stoning people for breaking the Sabbath.”

I was stupefied. He had readily conceded that his own philosophical position did not offer a rational basis for moral judgments. His intellectual honesty was refreshing, if somewhat disturbing on this point….

Stated during an interview with Larry Taunton, “Richard Dawkins: The Atheist Evangelist,” by Faith Magazine, Issue Number 18, December 2007 (copyright; 2007-2008)

Again, at first Lindsay’s manifesto sounds great, but not lasting in the world he would like to see in reality. He is riding on the fumes of the Judeo-Christian West to expect people to read it and say, “Yeah!”

What thinking in the end — without Nature’s God — could bring us to a lasting consensus?

Here is a favored quote of mine regarding “Beehive Ethics”

….Darwin thought that, had the circumstances for reproductive fitness been different, then the deliverances of conscience might have been radically different. “If . . . men were reared under precisely the same conditions as hive-bees, there can hardly be a doubt that our unmarried females would, like the worker-bees, think it a sacred duty to kill their brothers, and mothers would strive to kill their fertile daughters, and no one would think of interfering” (Darwin, Descent, 82). As it happens, we weren’t “reared” after the manner of hive bees, and so we have widespread and strong beliefs about the sanctity of human life and its implications for how we should treat our siblings and our offspring.

But this strongly suggests that we would have had whatever beliefs were ultimately fitness producing given the circumstances of survival. Given the background belief of naturalism, there appears to be no plausible Darwinian reason for thinking that the fitness-producing predispositions that set the parameters for moral reflection have anything whatsoever to do with the truth of the resulting moral beliefs. One might be able to make a case for thinking that having true beliefs about, say, the predatory behaviors of tigers would, when combined with the understandable desire not to be eaten, be fitness producing. But the account would be far from straightforward in the case of moral beliefs.” And so the Darwinian explanation undercuts whatever reason the naturalist might have had for thinking that any of our moral beliefs is true. The result is moral skepticism.

If our pretheoretical moral convictions are largely the product of natural selection, as Darwin’s theory implies, then the moral theories we find plausible are an indirect result of that same evolutionary process. How, after all, do we come to settle upon a proposed moral theory and its principles as being true? What methodology is available to us?

Paul Copan and William Lane Craig, eds., Contending with Christianity’s Critics: Answering the New Atheists & Other Objections (Nashville, TN: B&H Publishing, 2009), 70.

Using these ideas, one can understand how atheism/atheists cannot justify any “ought” in their ethical construct. And I point out as well that if rape and murder were adventitious for our species and its divisions in the past — for survival means — then logically it can be again for the future. (I use examples like these books: A Natural History of Rape: Biological Bases of Sexual Coercion | Demonic Males: Apes and the Origins of Human Violence.)

I also note that for our species to survive, well, the atheist/evolutionist has no way to determine [evaluate] if the best way for our species to live on is through Western mores and values or if nature prefers the more barbaric aspect of radical Islam.

In another long excerpt, atheistic “ethics” is something temporal, not permanent….

What about human actions? They are of no more value or significance than the actions of any other material thing. Consider rocks rolling down a hill and coming to rest at the bottom. We don’t say that some particular arrangement of the rocks is right and another is wrong. Rocks don’t have a duty to roll in a particular way and land in a particular place. Their movement is just the product of the laws of physics. We don’t say that rocks “ought” to land in a certain pattern and that if they don’t then something needs to be done about it. We don’t strive for a better arrangement or motion of the rocks. In just the same way, there is no standard by which human actions can be judged. We are just another form of matter in motion, like the rocks rolling down the hill.

We tend to think that somewhere “out there” there are standards of behaviour that men ought to follow. But according to Dawkins there is only the “natural, physical world”. Nothing but particles and forces. These things cannot give rise to standards that men have a duty to follow. In fact they cannot even account for the concept of “ought”. There exist only particles of matter obeying the laws of physics. There is no sense in which anything ought to be like this or ought to be like that. There just is whatever there is, and there just happens whatever happens in accordance with the laws of physics.

Men’s actions are therefore merely the result of the laws of physics that govern the behaviour of the particles that make up the chemicals in the cells and fluids of their bodies and thus control how they behave. It is meaningless to say that the result of those physical reactions ought to be this or ought to be that. It is whatever it is. It is meaningless to say that people ought to act in a certain way. It is meaningless to say (to take a contemporary example) that the United States and its allies ought not to have invaded Iraq. The decision to invade was just the outworking of the laws of physics in the bodies of the people who governed those nations. And there is no sense in which the results of that invasion can be judged as good or bad because there are no standards to judge anything by. There are only particles reacting together; no standards, no morals, nothing but matter in motion.

Dawkins finds it very hard to be consistent to this system of belief. He thinks and acts as if there were somewhere, somehow standards that people ought to follow. For example in The God Delusion, referring particularly to the Christian doctrine of atonement, he says that there are “teachings in the New Testament that no good person should support”. And he claims that religion favours an in-group/out-group approach to morality that makes it “a significant force for evil in the world”.

According to Dawkins, then, there are such things as good and evil. We all know what good and evil mean. We know that if no good person should support the doctrine of atonement then we ought not to support that doctrine. We know that if religion is a force for evil then we are better off without religion and that, indeed, we ought to oppose religion. The concepts of good and evil are innate in us. The problem for Dawkins is that good and evil make no sense in his worldview. “There is nothing beyond the natural, physical world.” There are no standards out there that we ought to follow. There is only matter in motion reacting according to the laws of physics. Man is not of a different character to any other material thing. Men’s actions are not of a different type or level to that of rocks rolling down a hill. Rocks are not subject to laws that require them to do good and not evil; nor are men. Every time you hear Dawkins talking about good and evil as if the words actually meant something, it should strike you loud and clear as if he had announced to the world, “I am contradicting myself”.

Please note that I am not saying that Richard Dawkins doesn’t believe in good and evil. On the contrary, my point is that he does believe in them but that his worldview renders such standards meaningless.

(THE DAWKINS PROOF – CHAPTER ONE

In the end, it will take a hyper-intrusively large government to make people see this as the right way to think, if divorced from an “ontological ‘ought’.”

  • “Twenty times, in the course of my late reading, have I been on the point of breaking out, ‘this would be the best of all possible worlds, if there were no religion in it!!!!’ But in this exclamation, I should have been as fanatical as Bryant or Cleverly. Without religion, this world would be something not fit to be mentioned in public company – I mean hell.”

Charles Francis Adams [ed.], The Works of John Adams, 10 vols. [Boston, 1856], X, p. 254. | Taken from They Never Said It: A Book of Fake Quotes, Misquotes, & Misleading Attributions, by Paul F. Boller, Jr. & John George, p. 3.

  • we have no government, armed with power, capable of contending with human passions, unbridled by morality and religion. Avarice, ambition, revenge and licentiousness would break the strongest cords of our Constitution, as a whale goes through a net. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”

John Adams, first (1789–1797) Vice President of the United States, and the second (1797–1801) President of the United States. Letter to the Officers of the First Brigade of the Third Division of the Militia of Massachusetts, 11 October 1798, in Revolutionary Services and Civil Life of General William Hull (New York, 1848), pp 265-6.

I gave this last parting quote from Mitch Stokes to drive the point home:

Even Darwin had some misgivings about the reliability of human beliefs. He wrote, “With me the horrid doubt always arises whether the convictions of man’s mind, which has been developed from the mind of lower animals, are of any value or at all trustworthy. Would any one trust in the convictions of a monkey’s mind, if there are any convictions in such a mind?”

Given unguided evolution, “Darwin’s Doubt” is a reasonable one. Even given unguided or blind evolution, it’s difficult to say how probable it is that creatures—even creatures like us—would ever develop true beliefs. In other words, given the blindness of evolution, and that its ultimate “goal” is merely the survival of the organism (or simply the propagation of its genetic code), a good case can be made that atheists find themselves in a situation very similar to Hume’s.

The Nobel Laureate and physicist Eugene Wigner echoed this sentiment: “Certainly it is hard to believe that our reasoning power was brought, by Darwin’s process of natural selection, to the perfection which it seems to possess.” That is, atheists have a reason to doubt whether evolution would result in cognitive faculties that produce mostly true beliefs. And if so, then they have reason to withhold judgment on the reliability of their cognitive faculties. Like before, as in the case of Humean agnostics, this ignorance would, if atheists are consistent, spread to all of their other beliefs, including atheism and evolution. That is, because there’s no telling whether unguided evolution would fashion our cognitive faculties to produce mostly true beliefs, atheists who believe the standard evolutionary story must reserve judgment about whether any of their beliefs produced by these faculties are true. This includes the belief in the evolutionary story. Believing in unguided evolution comes built in with its very own reason not to believe it.

This will be an unwelcome surprise for atheists. To make things worse, this news comes after the heady intellectual satisfaction that Dawkins claims evolution provided for thoughtful unbelievers. The very story that promised to save atheists from Hume’s agnostic predicament has the same depressing ending.

It’s obviously difficult for us to imagine what the world would be like in such a case where we have the beliefs that we do and yet very few of them are true. This is, in part, because we strongly believe that our beliefs are true (presumably not all of them are, since to err is human—if we knew which of our beliefs were false, they would no longer be our beliefs).

Suppose you’re not convinced that we could survive without reliable belief-forming capabilities, without mostly true beliefs. Then, according to Plantinga, you have all the fixins for a nice argument in favor of God’s existence For perhaps you also think that—given evolution plus atheism—the probability is pretty low that we’d have faculties that produced mostly true beliefs. In other words, your view isn’t “who knows?” On the contrary, you think it’s unlikely that blind evolution has the skill set for manufacturing reliable cognitive mechanisms. And perhaps, like most of us, you think that we actually have reliable cognitive faculties and so actually have mostly true beliefs. If so, then you would be reasonable to conclude that atheism is pretty unlikely. Your argument, then, would go something like this: if atheism is true, then it’s unlikely that most of our beliefs are true; but most of our beliefs are true, therefore atheism is probably false.

Notice something else. The atheist naturally thinks that our belief in God is false. That’s just what atheists do. Nevertheless, most human beings have believed in a god of some sort, or at least in a supernatural realm. But suppose, for argument’s sake, that this widespread belief really is false, and that it merely provides survival benefits for humans, a coping mechanism of sorts. If so, then we would have additional evidence—on the atheist’s own terms—that evolution is more interested in useful beliefs than in true ones. Or, alternatively, if evolution really is concerned with true beliefs, then maybe the widespread belief in God would be a kind of “evolutionary” evidence for his existence.

You’ve got to wonder.

Mitch Stokes, A Shot of Faith: To the Head (Nashville, TN: Thomas Nelson, 2012), 44-45.

A Worldview/RPT Rant On a Reasonable Zuby Quote

I think the below is applicable to many things. Like masks, mandatory vaccines for colds. etc. But I can also see how the below will be used to counter life and the freedom the Founding Documents of this nation afford. This is to say I like the quote, but can see it being misused as well.

That is the reason for the post — just to counter what I can see others using it for.

So, how does this play out with the Left? [Or, strict Libertarians.] Below I will use some personal experience as well as some legal interpretation and thought experiments – with a dash of religious philosophy to get us started.

WORLDVIEWS IN THE MIX

Before we begin, many who know the site know that I speak with informed knowledge in my Judeo-Christian [theistic] worldview to those of other adopted worldviews [known or unknown] to change hearts and minds. Often people do not know what a worldview is or if they hold one, or that knowing of it even has purpose. Nor do they know that higher education just a couple generations ago thought it educations purpose to instill it. A quote I came across in seminary that I kept discusses this:

Alexander W. Astin dissected a longitudinal study conducted by UCLA started in 1966 for the Review of Higher Education [journal] in which 290,000 students were surveyed from about 500 colleges.  The main question was asked of students why study or learn?  “Seeking to develop ‘a meaningful philosophy of life’” [to develop a meaningful worldview] was ranked “essential” by the majority of entering freshmen.  In 1996 however, 80% of the college students barely recognized the need for “a meaningful philosophy of life” and ranked “being very well off financially” [e.g., to not necessarily develop a meaningful worldview] as paramount. [1 & 2]


[1] Alexander W. Astin, “The changing American college student: thirty year trends, 1966-1996,” Review of Higher Education, 21 (2) 1998, 115-135.

[2] Some of what is here is adapted and with thanks to Dr. Stephen Whatley, Professor of Apologetics & Worldviews at Faith International University… as, they are in his notes from one of his classes.

I wish to highlight the “a meaningful philosophy of life.” This is known as a worldview, or, tools to dissect life and define reality. So the question becomes, what then is a worldview? Why do we need a coherent one?

WORLDVIEW: People have presuppositions, and they will live more consistently based on these presuppositions than even they themselves may realize.  By “presuppositions” we mean the basic way an individual looks at life, his basic worldview, the grid through which he sees the world.  Presuppositions rest upon that which a person considers to be the truth of what exists.  People’s presuppositions lay a grid for all they bring forth into the external world.  Their presuppositions also provide the basis for their values and therefore the basis for their decisions.  “As a man thinketh, so he is,” is profound.  An individual is not just the product of the forces around him.  He has a mind, an inner world.  Then, having thought, a person can bring forth actions into the external world and thus influence it.  People are apt to look at the outer theater of action, forgetting the actor who “lives in the mind” and who therefore is the true actor in the external world.  The inner thought world determines the outward action.  Most people catch their presuppositions from their family and surrounding society the way a child catches measles.  But people with more understanding realize that their presuppositions should be chosen after careful consideration of what worldview is true.  When all is done, when all the alternatives have been explored, “not many men are in the room” — that is, although worldviews have many variations, there are not many basic worldviews or presuppositions.

— Francis A. Schaeffer, How Should We Then Live? The Rise and Decline of Western Thought and Culture (Wheaton: Crossway Books, 1976), 19-20.

So, even if one isn’t necessarily aware they have a worldview, they operate as if they do — borrowing from what they perceive as truths but are often a patchwork of interpretations that if questioned on, the self-refuting nature of these personally held beliefs are easy to dissect and show the person is living incoherently. The American Heritage Dictionary defines “worldview” this way:

1) The overall perspective from which one sees and interprets the world; 2) A collection of beliefs about life and the universe held by an individual or a group.” 

What are these self-refuting aspects people find themselves moving in-between? What are the worldviews? Here are some listed, and really, that first list of seven is it. That is as broad as one can expand the worldview list:

  1. theism
  2. atheism
  3. deism
  4. finite godism
  5. pantheism
  6. panentheism
  7. polytheism[1]

Others still reduce it further: Idealism, naturalism, and theism.[2] C.S Lewis dealt with religious worldviews much the same way, comparing: philosophical naturalism (atheism), pantheism, and theism.[3]


[1] Doug Powell, The Holman Quick Source Guide to Christian Apologetics (Nashville, TN: Holman Publishers, 2006); and Norman L. Geisler and William D. Watkins, Worlds Apart: A Handbook on World Views (Eugene, OR: Wipf and Stock Publishers);

[2] L. Russ Bush, A Handbook for Christian Philosophy (Grand Rapids, MI: Zondervan, 1991).

[3] Mere Christianity (New York, NY: Macmillan Inc, 1943).

Knowing what “rose-colored-glasses” you are wearing and if you are being internally coherent in your dissecting of reality is important because of the cacophony of what is being offered:

Faith Founded on Fact: Essays in Evidential Apologetics (Newburgh, IN: Trinity Press, 1978), 152-153.

Joseph R. Farinaccio, author of “Faith with Reason: Why Christianity is True,” starts out his excellent book pointing a way to this truth that a well-informed public should know some of:

  • This is a book about worldviews. Everybody has one, but most individuals never really pay much attention to their own personal philosophy of life. This is a tragedy because there is no state of awareness so fundamental to living life. — (Pennsville, NJ: BookSpecs Publishing, 2002), 10 (emphasis added).
  • “A worldview is a commitment, a fundamental orientation of the heart, that can be expressed as a story or in a set of presuppositions (assumptions which may be true, partially true or entirely false) which we hold (consciously or subconsciously, consistently or inconsistently) about the basic constitution of reality, and that provides the foundation on which we live and move and have our well being.” — James W. Sire, Naming the Elephant: Worldview as a Concept (Downers Grove, IL: IVP, 2004), 122 (emphasis added).

Is this part of the reason so many today, especially young people, do not have “well-being”?

(More on worldviews can be found in my first chapter of my book titled:INTRODUCTION: TECHNOLOGY JUNKIES” — PDF | As well as my WORLDVIEW POST on the matter)

The Law of Non Contradiction

I bet many reading this will have used the phrases or ideas below without realizing it was incoherent at best. I link to my chapter above, but here is an excerpt from it to better explain why a person’s worldview should be internally sound:

The law of non-contradiction is one of the most important laws of logical thought, in fact, one textbook author goes so far as to say that this law “is considered the foundation of logical reasoning.”[1]  Another professor of philosophy at University College London says that “a theory in which this law fails…is an inconsistent theory.”[2]  A great example of this inconsistency can be found in the wonderful book Philosophy for Dummies that fully expresses the crux of the point made throughout this work:

  • Statement: There is no such thing as absolute truth.[3]

By applying the law of non-contradiction to this statement, one will be able to tell if this statement is coherent enough to even consider thinking about.  Are you ready?  The first question should be, “is this an absolute statement?”  Is the statement making an ultimate, absolute claim about the nature of truth?  If so, it is actually asserting what it is trying to deny, and so is self-deleting – more simply, it is logically incoherent as a comprehensible position[4] as it is in violation of the law of non-contradiction.  Some other examples are as follows, for clarity’s sake:

“All truth is relative!” (Is that a relative truth?); “There are no absolutes!” (Are you absolutely sure?); “It’s true for you but not for me!” (Is that statement true just for you or is it for everyone?)[5] In short, contrary beliefs are possible, but contrary truths are not possible.[6]

Many will try to reject logic in order to accept mutually contradictory beliefs; often times religious pluralism[7] is the topic with which many try to suppress these universal laws in separating religious claims that are mutually exclusive.  Professor Roy Clouser puts into perspective persons that try to minimize differences by throwing logical rules to the wayside:

The program of rejecting logic in order to accept mutually contradictory beliefs is not, however, just a harmless, whimsical hope that somehow logically incompatible beliefs can both be trueit results in nothing less than the destruction of any and every concept we could possess.  Even the concept of rejecting the law of non-contradiction depends on assuming and using that law, since without it the concept of rejecting it could neither be thought nor stated.[8]

Dr. Clouser then goes on to show how a position of psychologist Erich Fromm is “self-assumptively incoherent.”[9] What professor Clouser is saying is that this is not a game.  Dr. Alister McGrath responds to the religious pluralism of theologian John Hick by showing just how self-defeating this position is:

The belief that all religions are ultimately expressions of the same transcendent reality is at best illusory and at worst oppressive – illusory because it lacks any substantiating basis and oppressive because it involves the systematic imposition of the agenda of those in positions of intellectual power on the religions and those who adhere to them.  The illiberal imposition of this pluralistic metanarrative[10] on religions is ultimately a claim to mastery – both in the sense of having a Nietzschean authority and power to mold material according to one’s will, and in the sense of being able to relativize all the religions by having access to a privileged standpoint.[11]

As professor McGrath points out above, John Hick is applying an absolute religious claim while at the same time saying there are no absolute religious claims to religious reality.  It is self-assumptively incoherent.  Anthropologist William Sumner argues against the logical position when he says that “every attempt to win an outside standpoint from which to reduce the whole to an absolute philosophy of truth and right, based on an unalterable principle, is delusion.”[12]  Authors Francis Beckwith and Gregory Koukl respond to this self-defeating claim by showing that Sumner is making a strong claim here about knowledge:

He says that all claims to know objective moral truth are false because we are all imprisoned in our own cultural and are incapable of seeing beyond the limits of our own biases.  He concludes, therefore, that moral truth is relative to culture and that no objective standard exists.  Sumner’s analysis falls victim to the same error committed by religious pluralists who see all religions as equally valid.[13]

The authors continue:

Sumner’s view, however, is self-refuting.  In order for him to conclude that all moral claims are an illusion, he must first escape the illusion himself.  He must have a full and accurate view of the entire picture….  Such a privileged view is precisely what Sumner denies.  Objective assessments are illusions, he claims, but then he offers his own “objective” assessment.  It is as if he were saying, “We’re all blind,” and then adds, “but I’ll tell you what the world really looks like.” This is clearly contradictory.[14]

Philosopher Roger Scruton drives this point home when he says, “A writer who says that there are no truths, or that all truth is ‘merely negative,’ is asking you not to believe him. So don’t.”[15]


[1] Manuel Velasquez, Philosophy: A Text with Readings (Belmont, CA: Wadsworth, 2001), p. 51.

[2] Ted Honderich, ed., The Oxford Companion to Philosophy (New York, NY: Oxford Univ Press, 1995), p. 625.

[3] Tom Morris, Philosophy for Dummies, 46.

[4] Ibid.

[5] Norman L. Geisler and Frank Turek, I Don’t Have Enough Faith to Be an Atheist (Wheaton, IL: Crossway Books, 2004), 40.

[6] Ibid., 38.

[7] Religious Pluralism – “the belief that every religion is true.  Each religion provides a genuine encounter with the Ultimate.” Norman L. Geisler, Baker Encyclopedia of Apologetics (Grand Rapids, MI: Baker Books, 1999), 598.

[8] Roy A. Clouser, The Myth of Religious Neutrality: An Essay on the Hidden Role of Religious Belief in Theories (Notre Dame, IN: Notre Dame Press, 2005), 178 (emphasis added).

[9] A small snippet for clarity’s sake:

Fromm’s position is also an example of this same dogmatic selectivity. He presents his view as though there are reasons for rejecting the law of non-contradiction, and then argues that his view of the divine (he calls it “ultimate reality”) logically follows from that rejection. He ignores the fact that to make any logical inference — to see that one belief “logically follows from” another — means that the belief which is said to “follow” is required on pain of contradicting oneself. Having denied all basis for any inference, Fromm nevertheless proceeds to infer that reality itself must be an all-encompassing mystical unity which harmonizes all the contradictions which logical thought takes to be real. He then further infers that since human thought cannot help but be contradictory, ultimate reality cannot be known by thought. He gives a summary of the Hindu, Buddhist, and Taoist expressions of this same view, and again infers that accepting their view of the divine requires him to reject the biblical idea of God as a knowable, individual, personal Creator. He then offers still another logical inference when he insists that:

Opposition is a category of man’s mind, not itself an element of reality…. Inasmuch as God represents the ultimate reality, and inasmuch as the human mind perceives reality in contradictions, no positive statement can be made about God.

In this way Fromm ends by adding self-referential incoherency to the contradictions and self-assumptive incoherency already asserted by his theory. For he makes the positive statement about God that no positive statements about God are possible.

Ibid., 178-179. In this excellent work Dr. Clouser shows elsewhere the impact of logic on some major positions of thought:

As an example of the strong sense of this incoherency, take the claim sometimes made by Taoists that “Nothing can be said of the Tao.” Taken without qualification (which is not the way it is intended), this is self-referentially incoherent since to say “Nothing can be said of the Tao” is to say something of the Tao. Thus, when taken in reference to itself, the statement cancels its own truth. As an example of the weak version of self-referential incoherency, take the claim once made by Freud that every belief is a product of the believer’s unconscious emotional needs. If this claim were true, it would have to be true of itself since it is a belief of Freud’s. It therefore requires itself to be nothing more than the product of Freud’s unconscious emotional needs. This would not necessarily make the claim false, but it would mean that even if it were true neither Freud nor anyone else could ever know that it is. The most it would allow anyone to say is that he or she couldn’t help but believe it.  The next criterion says that a theory must not be incompatible with any belief we have to assume for the theory to be true. I will call a theory that violates this rule “self-assumptively incoherent.” As an example of this incoherence, consider the claim made by some philosophers that all things are exclusively physical [atheistic-naturalism]. This has been explained by its advocates to mean that nothing has any property or is governed by any law that is not a physical property or a physical law. But the very sentence expressing this claim, the sentence “All things are exclusively physical,” must be assumed to possess a linguistic meaning. This is not a physical property, but unless the sentence had it, it would not be a sentence; it would be nothing but physical sounds or marks that would not) linguistically signify any meaning whatever and thus could not express any claim — just as a group of pebbles, or clouds, or leaves, fails to signify any meaning or express any claim. Moreover, to assert this exclusivist materialism is the same as claiming it is true, which is another nonphysical property; and the claim that it is true further assumes that its denial would have to be false, which is a relation guaranteed by logical, not physical, laws. (Indeed, any theory which denies the existence of logical laws is instantly and irredeemably self-assumptively incoherent since that very denial is proposed as true in a way that logically excludes its being false.) What this shows is that the claim “All things are exclusively physical” must itself be assumed to have nonphysical properties and be governed by nonphysical laws or it could neither be understood nor be true. Thus, no matter how clever the supporting arguments for this claim may seem, the claim itself is incompatible with assumptions that are required for it to be true. It is therefore self-assumptively incoherent in the strong sense.

Ibid., 84-85 (emphasis added).

[10] Metanarratives, or, Grand Narratives – “big stories, stories of mythic proportions – that claim to be able to account for, explain and subordinate all lesser, little, local, narratives.” Jim Powell, Postmodernism for Beginners (New York, NY: Writers and Readers, 1998), 29.

[11] Alister E. McGrath, Passion for Truth: the Intellectual Coherence of Evangelicalism (Downers Grove, IL: IVP,  1996), 239.

[12] William Graham Sumner, Folkways (Chicago, IL: Ginn and Company, 1906), in Francis Beckwith and Gregory Koukl, Relativism: Feet Planted firmly in Mid-Air (Grand Rapids, Michigan: Baker Books, 1998), 46-47.

[13] Francis Beckwith and Gregory Koukl, Relativism: Feet Planted Firmly in Mid-Air (Grand Rapids, Michigan: Baker Books, 1998), 47.

[14] Ibid., 48

[15] Modern Philosophy (New York, NY: Penguin, 1996), 6.  Found in: John Blanchard, Does God Believe in Atheists? (Darlington, England: Evangelical Press, 2000), 172.

This is part of a larger audio piece on Relativism:

Okay, that should get us all prepped for the next section…

….which is slightly more historical.

THEISM & AMERICA’S FOUNDING

Theism was the basis for our Founding Documents that undergirded our nations birth. For instance the phrase in the Declaration of Independence,Law of Nature and Nature’s God.” AMERICAN HERITAGE EDUCATION FOUNDATION discusses this phrase a bit, of which I excerpta portion of:

The Declaration of Independence of 1776 tells much about the founding philosophy of the United States of America.  One philosophical principle that the American Founders asserted in the Declaration was the “Law of Nature and Nature’s God.”  This universal moral law served as their moral and legal basis for creating a new, self-governing nation.  One apparent aspect of this law is that it was understood in Western thought and by early Americans to be revealed by God in two ways—in nature and in the Bible—and thus evidences the Bible’s influence in America’s founding document.

The “Law of Nature” is the moral or common sense embedded in man’s heart or conscience (as confirmed in Romans 2:14-15).  It tells one to live honestly, hurt no one, and render to everyone his due.  The law of “Nature’s God” as written in the Bible and spoken by Jesus Christ consists of two great commandments—to love God and love others (as found in Deuteronomy 6:5, Leviticus 19:18, Matthew 7:12, Matthew 22:36-40, Mark 12:28-31, and Luke 10:25-28).  The first commandment, first found in Deuteronomy 6:5, is to “love the Lord your God with all your heart, soul, and strength.”  The second commandment, often referred to as the Golden Rule and first found in Leviticus 19:18, is to “love your neighbor as yourself” or, as expressed by Jesus in Matthew 7:12, to “do to others as you would have them do to you.”  Thus the content for both the natural and written laws is the same.

The law of Nature and God can be traced through the history and writings of Western Civilization.  This principle is found, for example, in medieval European thought.  In his 1265-1274 Summa Theologica, published in 1485, Italian theologian Thomas Aquinas acknowledged a “two-fold” moral law that is both general and specific:

The natural law directs man by way of certain general precepts, common to both the perfect [faithful] and the imperfect [non-faithful]:  wherefore it is one and the same for all.  But the Divine law directs man also in certain particular matters….  Hence the necessity for the Divine law to be twofold.[1]

Aquinas explained that the written law in the Bible was given by God due to the fallibility of human judgment and the perversion of the natural law in the hearts of many.  In the 1300s, medieval Bible scholars referred to the “Law of Nature and God” as a simple way to describe God’s natural and written law, its two expressions.  The phrase presented this law in the same order and timing in which God revealed it to mankind in history—first in creation and then in Holy Scripture.

During the Reformation period, French religious reformer John Calvin affirmed this two-fold moral law in his 1536 Institutes of the Christian Religion, observing, “It is certain that the law of God, which we call the moral law, is no other than a declaration of natural law, and of that conscience which has been engraven by God on the minds of men.”[2]  He further explains, “The very things contained in the two tables [or commandments in the Bible] are…dictated to us by that internal law whichiswritten and stamped on every heart.”[3]  Incidentally, Puritan leader John Winthrop, who led a large migration of Calvinist Puritans from England to the American colonies, identified God’s two-fold moral law in his well-known 1630 sermon, A Model of Christian Charity, delivered to the Puritans as they sailed to America.  He taught,

There is likewise a double law by which we are regulated in our conversation one towards another:  the law of nature and the law of grace, or the moral law and the law of the Gospel….  By the first of these laws, manis commanded to love his neighbor as himself.  Upon this ground stands all the precepts of the moral law which concerns our dealings with men.[4]

During the Enlightenment period, British philosopher John Locke, who was influential to the Founders, wrote of the “law of God and nature” in his 1689 First Treatise of Civil Government.[5]  This law, he further notes in his 1696 Reasonableness of Christianity, “being everywhere the same, the Eternal Rule of Right, obliges Christians and all men everywhere, and is to all men the standing Law of Works.”[6]  English legal theorist William Blackstone, another oft-cited thinker of the American founding era, recognized the two-fold moral law in his influential 1765-1769 Commentaries on the Laws of England.  This law, he believed, could be known partially by man’s imperfect natural reason and completely by the Bible.  Due to man’s imperfect reason, Blackstone like Aquinas observed, the Bible’s written revelation is necessary:

If our reason were always, as in our first ancestor [Adam] before his transgression, clear and perfect, unruffled by passions, unclouded by prejudice, unimpaired by disease or intemperance, the task [of discerning God’s law and will] would be pleasant and easy.  We should need no other guide but this [reason].  But every man now finds the contrary in his own experience, that his reason is corrupt and his understanding is full of ignorance and error.

This [corruption] has given manifold occasion for the benign interposition of divine providence which, in compassion to the frailty, imperfection, and blindness of human reason, has been pleased, at sundry times and in divers manners, to discover and enforce its laws by an immediate and direct revelation.  The doctrines thus delivered we call the revealed or divine law, and they are to be found only in the holy scriptures.[7]


[1] Thomas Aquinas, The Summa Theologica, trans. Fathers of the English Dominican Province, pt 2/Q 91, Article 5, trans Fathers of the English Dominican Province (Benziger Bros., 1947) in Christian Classics Ethereal Library, ccel.org <https://www.ccel.org/a/aquinas/summa/home.html >.

[2] John Calvin, The Institutes of the Christian Religion, vol. 3, bk. 4, trans. John Allen (Philadelphia, PA:  Philip H. Nicklin, 1816), 534-535.

[3] John Calvin, The Institutes of the Christian Religion:  A New Translation, vol. 1, trans. Henry Beveridge (Edinburgh, Scotland:  Printed for Calvin Translation Society, 1845), 430.

[4] John Winthrop, A Model of Christian Charity, 1630, in Puritan Political Ideas, 1558-1794, ed. Edmund S. Morgan (Indianapolis, IN:  Hackett Publishing, 2003), 75-93.

[5] John Locke, First Treatise of Civil Government, in Two Treatises on Government, bk. 1 (London:  George Routledge and Sons, 1884), 142, 157, 164.

[6] John Locke, The Reasonableness of Christianity, as delivered in the Scriptures, Second Edition (London:  Printed for Awnsham and John Churchil, 1696), 21-22.

[7] William Blackstone, Blackstone’s Commentaries in Five Volumes, ed. George Tucker (Union, NJ:  Lawbook Exchange, 1996, 2008), 41.

The researcher may benefit from my “The Two Books of Faith – Nature and Revelatory

I also wish to commend to you an article by James N. Anderson (Professor of Theology and Philosophy, at Reformed Theological Seminary, Charlotte) in the Reformed Faith & Practice Journal (Volume 4 Issue 1, May 2019).

Abraham Williams preached a sermon where he drilled down on the idea at an “election day sermon” in Boston Massachusetts’s, New-England, May 26. 1762.

  • “The law of nature (or those rules of behavior which the Nature God has given men, fit and necessary to the welfare of mankind) is the law and will of the God of nature, which all men are obliged to obey…. The law of nature, which is the Constitution of the God of nature, is universally obliging. It varies not with men’s humors or interests, but is immutable as the relations of things.” 

Amen pastor.

A good resource for resources on this topic is my bibliography in a paper for my class on Reformation Church History in seminary — and I steered the topic to the Reformations influence on America. The paper is titled, REFORMING AMERICA (PDF), the bibliography is from pages 16-19. I commend to the serious reader Mark Noll’s book, America’s God: From Jonathan Edwards to Abraham Lincoln.

Moving on from the “do you even worldview bro?” section to the application process.

One area I see the Left saying YES! to Zuby is on Same-Sex Marriage (SSM).

SAME-SEX MARRIAGE

SSM, I argue, flouts Natural Law in many respects, and becomes an utennable special right.

The “potentials” in the male-female union becoming a separate organism is not found in the male-male or female-female sexual union. Nor is this non-potentiality able to be the foundation [pre-exist] for society (Is Marriage Hetero?). The ideal environment – whether from Nature or Nature’s God – to rear children, sorry Hillary. Etc. Or religious: No Religious or Ethical Leader in History Supported SSM (does wisdom from the past matter?). [I would add until very, very recently.] Even gay men and women oppose SSM being normalized LIKE hetero-marriage:Another Gay Man That Opposes Same-Sex Marriage #SSM.

Another Example via Personal Experience.

Many Gays Reject Court Forced Same-Sex Marriage

For some time, a few years back, I and about 10-20 gay men and women… and at times their extended family would meet monthly. All were lovers of the Constitution — what brought us together was the website GAY PATRIOT (gaypatriot[dot]net – now defunct, sadly) and admiration of what Bruce Carroll and other gay writers boldly forged in countering current cultural trends.

Some of these people I met with and have communicated with over the years [friends] held the position that same-sex marriage should not be placed on the same level in society as heterosexual marriage, as, the family pre-dates and is the foundation for society. All, however, held that what is not clearly enumerated in the Constitution for the federal government to do should be left for the states. And thus, they would say each state has the right to define marriage themselves. Speaking out against high-court interference – as they all did about Roe v. Wade. (All were pro-life.)

As an aside, we met once-a-month at either the Sizzler in Hollywood or the Outback in Burbank, exclusively on Mondays. (All coordinated by “GayPatriotWest” – Daniel Blatt). Why? Those two CEOs gave to Mitt Romney’s campaign. And on Mondays because the L.A. City Council asked people not to eat meat on Mondays to help the planet.

A joint hetero [me]/gay [them] “thumb in LA City Councils eye.” Lol.

What I respect are men and women (gay or not) who protect freedom of thought/speech. Like these two-freedom loving lesbian women I post about on my site.

Here is a Christian, conservative, apologist — Frank Turek — making a point (in an article titled: “Freedom: Another Casualty of the Gay Agenda”):

  • …. Imagine a homosexual videographer being forced to video a speech that a conservative makes against homosexual behavior and same sex marriage. Should homosexual videographers be forced to do so? Of course not! Then why Elane Photography?”

Now, here is a gay “Conservatarian” site, Gay Patriot’s, input (in a post, “New Mexico Gets It Wrong” – now gone in the ether of the WWW):

  • it’s a bad law, a law that violates natural human rights to freedom of association and to freely chosen work. It is not good for gays; picture a gay photographer being required by law to serve the wedding of some social conservative whom he or she despises.”

However, I also live in a Constitutional Republic — even if by a thread. So, items not clearly enumerated in the Constitution are reverted to the States to hash out. So, I get an opportunity to vote on items or influence state legislatures to come down on, say, marriage being between a man and a woman. So, as a Conservatarian, what I call a “paleo-liberal,” I get to force my morals on others for lack of a better term. (See my Where Do Ethics Come From? Atheist Convo | Bonus Material | and Norman Geisler and Frank Turek’s book, Legislating Morality: Is It Wise? Is It Legal? Is It Possible?”)

What those freedom loving gay men and women and I have in common is the rejection of Judicial Activism. We all agreed that in California, the H8 bill passed by a slight majority of Californians should have been law defining marriage as between male and female. Why? Because this is what the Constitution in the 10th Amendment clearly stated:

  • The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people.

And that like Roe v. Wade, the courts interfering with the body politic hashing these things out on the state level. This Court interference created more division and lawfare down the road. As well as bad law. Some examples of this rather than just my statement:

Roe v. Wade — which ruled that the U.S. Constitution effectively mandates a nationwide policy of abortion on demand — is one of the most widely criticized Supreme Court decisions in America history.

As Villanova law professor Joseph W. Dellapenna writes,

  • “The opinion [in Roe] is replete with irrelevancies, non-sequiturs, and unsubstantiated assertions. The Court decides matters it disavows any intention of deciding—thereby avoiding any need to defend its conclusion. In the process the opinion simply fails to convince.”

Even many scholars sympathetic to the results of Roe have issued harsh criticisms of its legal reasoning. In the Yale Law Journal, eminent legal scholar John Hart Ely, a supporter of legal abortion, complained that Roe is “bad constitutional law, or rather … it is not constitutional law and gives almost no sense of an obligation to try to be.” He wrote:

  • “What is unusual about Roe is that the liberty involved is accorded a protection more stringent, I think it is fair to say, than that the present Court accords the freedom of the press explicitly guaranteed by the First Amendment. What is frightening about Roe is that this super-protected right is not inferable from the language of the Constitution, the framers’ thinking respecting the specific problem in issue, any general value derivable from the provisions they included, or the nation’s governmental structure. Nor is it explainable in terms of the unusual political impotence of the group judicially protected vis-a-vis the interests that legislatively prevailed over it. And that, I believe is a charge that can responsibly be leveled at no other decision of the past twenty years. At times the inferences the Court has drawn from the values the Constitution marks for special protection have been controversial, even shaky, but never before has its sense of an obligation to draw one been so obviously lacking.”

Below are criticisms of Roe from other supporters of legal abortion.

  • “One of the most curious things about Roe is that, behind its own verbal smokescreen, the substantive judgment on which it rests is nowhere to be found.” — Laurence H. Tribe, Harvard law professor
  • “As a matter of constitutional interpretation and judicial method, Roe borders on the indefensible. I say this as someone utterly committed to the right to choose.Justice Blackmun’s opinion provides essentially no reasoning in support of its holding. And in the years since Roe’s announcement, no one has produced a convincing defense of Roe on its own terms.” — Edward Lazarus, former clerk to Justice Harry Blackmun
  • “The failure to confront the issue in principled terms leaves the opinion to read like a set of hospital rules and regulations. Neither historian, nor layman, nor lawyer will be persuaded that all the prescriptions of Justice Blackmun are part of the Constitution.” — Archibald Cox, Harvard law professor, former U.S. Solicitor General
  • “[I]t is time to admit in public that, as an example of the practice of constitutional opinion writing, Roe is a serious disappointment. You will be hard-pressed to find a constitutional law professor, even among those who support the idea of constitutional protection for the right to choose, who will embrace the opinion itself rather than the result. This is not surprising. As a constitutional argument, Roe is barely coherent. The court pulled its fundamental right to choose more or less from the constitutional ether.” — Kermit Roosevelt, University of Pennsylvania law professor
  • “Roe, I believe, would have been more acceptable as a judicial decision if it had not gone beyond a ruling on the extreme statute before the Court. Heavy-handed judicial intervention was difficult to justify and appears to have provoked, not resolved, conflict.” — Ruth Bader Ginsburg, Associate Justice of the U.S. Supreme Court
  • “In the Court’s first confrontation with the abortion issue, it laid down a set of rules for legislatures to follow. The Court decided too many issues too quickly. The Court should have allowed the democratic processes of the states to adapt and to generate sensible solutions that might not occur to a set of judges.” — Cass Sunstein, University of Chicago law professor
  • “Judges have no special competence, qualifications, or mandate to decide between equally compelling moral claims (as in the abortion controversy). … [C]lear governing constitutional principles are not present [in Roe].” — Alan Dershowitz, Harvard law professor
  • “[O]verturning [Roe] would be the best thing that could happen to the federal judiciary. … Thirty years after Roe, the finest constitutional minds in the country still have not been able to produce a constitutional justification for striking down restrictions on early-term abortions that is substantially more convincing than Justice Harry Blackmun’s famously artless opinion itself.” — Jeffrey Rosen, legal commentator, George Washington University law professor
  • “Blackmun’s [Supreme Court] papers vindicate every indictment of Roe: invention, overreach, arbitrariness, textual indifference.” — William Saletan, Slate columnist, writing in Legal Affairs
  • “In the years since the decision an enormous body of academic literature has tried to put the right to an abortion on firmer legal ground. But thousands of pages of scholarship notwithstanding, the right to abortion remains constitutionally shaky. [Roe] is a lousy opinion that disenfranchised millions of conservatives on an issue about which they care deeply.” — Benjamin Wittes, Brookings Institution fellow
  • “Although I am pro-choice, I was taught in law school, and still believe, that Roe v. Wade is a muddle of bad reasoning and an authentic example of judicial overreaching.” — Michael Kinsley, columnist, writing in the Washington Post.

Abortion and Gays… Why Manny Are Pro-Life

Some gay men and women oppose abortion for religious reasons. Other view this as a life issue. Here is an example of what I am thinking of:

“If homosexuality is really genetic, we may soon be able to tell if a fetus is predisposed to homosexuality, in which case many parents might choose to abort it.  Will gay rights activists continue to support abortion rights if this occurs?”

— Dale A. Berryhill, The Liberal Contradiction: How Contemporary Liberalism Violates Its Own Principles and Endangers Its Own Goals (Lafayette, LA:  Vital Issues Press, 1994), 172.

THE BLAZE has a flashback of Ann Coulter saying pretty much the same thing: “The gays have got to be pro-life. As soon as they find the gay gene, guess who the liberal yuppies are gonna start aborting” — yep

Ann Coulter has a penchant for making controversial statements that often lead to snickers, jeers and plenty of other reactionary responses. In an upcoming episode of Logo’s “A List: Dallas,” the well-known conservative pundit told Taylor Garrett, a gay Republican and a cast member on the show, some things about liberals and abortion that will surely get people talking.

The general premise of her words: Gays and lesbians should become pro-life, because liberals may start aborting their unborn gay children once a homosexual gene is discovered.

“The gays have got to be pro-life. As soon as they find the gay gene, guess who the liberal yuppies are gonna start aborting,” she said. Watch her comments, below: ….

“All Gays Should Be Republican” | Ann Coulter Flashback

The rule of nature in this situation would be to always promote and protect innocent life. Once you start deviating from that rule that is the foundation of our Constitution found in the Declaration:

  • We hold these Truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness

You start to create “special rights,” and these “special rights” are then put under the jurisdiction of politicians and special interest groups. And we all know what happens to the integrity of an issue or topic when that happens. Here is one example:

Feminists, Gays, Abortion and Gendercide | Ezra Levant Flashback

So as much as the quote by Zuby at the outset is a good one in a universe governed by reason and natural law and Nature’s God…. the progressive Left will always destroy what it touches… life and family being two issues exemplified above. So to adopt a quote wrongly is on the easier side of the Left ruining an idea.

From the Boy Scouts to literature, from the arts to universities: the left ruins everything it touches. Dennis Prager explains.

An example of the BOY SCOUTS via PRAGER:

…. Take the Boy Scouts. For generations, the Boy Scouts, founded and preserved by Americans of all political as well as ethnic backgrounds, has helped millions of American boys become good, productive men. The left throughout America — its politicians, its media, its stars, its academics — have ganged up to deprive the Boy Scouts of oxygen. Everywhere possible, the Boy Scouts are vilified and deprived of places to meet.

But while the left works to destroy the Boy Scouts — unless the Boy Scouts adopt the left’s views on openly gay scouts and scout leaders — the left has created nothing comparable to the Boy Scouts. The left tries to destroy one of the greatest institutions ever made for boys, but it has built nothing for boys. There is no ACLU version of the Boy Scouts; there is only the ACLU versus the Boy Scouts.

The same holds true for the greatest character-building institution in American life: Judeo-Christian religions. Once again, the left knows how to destroy. Everywhere possible the left works to inhibit religious institutions and values — from substituting “Happy Holidays” for “Merry Christmas” to removing the tiny cross from the Los Angeles County Seal to arguing that religious people must not bring their values into the political arena.

And, then there is education. Until the left took over American public education in the second half of the 20th century, it was generally excellent — look at the high level of eighth-grade exams from early in the 20th century and you will weep. The more money the left has gotten for education — America now spends more per student than any country in the world — the worse the academic results. And the left has removed God and dress codes from schools — with socially disastrous results.

Of course, it is not entirely accurate to say that the left builds nothing. It has built vast government bureaucracies, MTV, and post-1960s Hollywood, for example. But these are, to say the least, not positive achievements.

In his column this week, Thomas Friedman describes General Motors Corp., as “a giant wealth-destruction machine.” That perfectly describes the left many times over. It is both a wealth-destruction machine and an ennobling-institution destruction machine.

Ravi Zacharias (RPT’s Tribute) | UPDATED w/ RAVI’s FALL

ADDITIONAL VIDEOS:

ALISA CHILDERS

Part of my testimony is that when I was drowning in doubt, I asked God to send me a lifeboat. I’ve stated publicly that one of the earliest and most significant “lifeboats” was the apologetics message of Ravi Zacharias. With allegations of sexual misconduct being brought against him, I’m asking the question, what do you do when Christian leaders fail…when your “lifeboat” springs a leak?

MIKE LICONA

“The Report of Independent Investigation into Sexual Misconduct of Ravi Zacharias” was released to the public on February 11, 2021. It revealed that Ravi Zacharias led a double life: one as a minister of the gospel, the other being guilty of multiple accounts of sexual misconduct and abuse. In this video, Dr. Mike Licona lays out 3 important points for Christians to keep in mind in light of the disturbing report.

A SAD UPDATE TO THIS TRIBUTE:

Mike Winger does the best job at Biblically dealing with this issue — head on! Sadly

This is not a video I’m looking forward to. But this is why I’m doing it.

1) Ravi’s victims need vindication. In particular, Lori Anne Thompson has been continually maligned and horribly treated because she brought TRUE accusations against Ravi. I believed the worst about her because of the comments from Ravi and the echoes of those comments from RZIM. This only made her a continual victim. We need to clear her name.
2) Ravi’s sins have left a lot of open wounds that need tending. Both in the body of Christ and in RZIM. Believers need to be reminded of how to process all this as a follower of Christ, of how true Christ remains regardless of this tragedy and how to handle this situation so that we don’t wrongly treat RZIM staff, Ravi’s family or continue to make the error of ignoring red flags that may still lead to more discoveries. I’ve seen every kind of wrong response online already. I pray to God that I would have wisdom to help us all to have wisdom here. If you are reading this before I go live then please stop and pray for me as I prepare for this video.
3) Scripture commands us to openly deal with a leader who persists in sin, which is proven by evidence, by telling the local body so that other leaders can properly fear their own falling (1 Tim 5:19-20). Since Ravi was a leader in worldwide Christianity with personal character endorsements from countless other leaders this command can only be fulfilled by taking the truth as public as his endorsements were.
4) If we as the body of Christ do not deal with this issue openly then I feel that we implicate ourselves in some sort of complicity at this point. The witness of Christ in the world has been harmed by Ravi’s sin and we do need to publicly deal with it. Due to my own place in ministry as a public figure I do feel compelled to speak on this.

Like many of you I am angry and I’m sad. But we can’t respond with conspiracy theories that deny the overwhelming evidence of persistent sin, abuse of power, abuse of ministry funds, abuse of women and how calculated and deliberate it all was. The facts are in, all that is left is to face them and try to respond in ways that honor Christ.

To Ravi’s family, I’m really sorry I am making a video about your father/husband/relative. It breaks my heart and I hate the idea of adding hurt to what you are going through. Please know that I don’t mean you harm and I’m not on the bandwagon of heartless crowds. I am compelled that this must be done and I pray that you will find, in some way, some help in it as well.

MIKE WINGER

J. WARNER & JIMMY WALLACE

It’s been over a year since the final report about Ravi Zacharias was released. What can we learn from the scandal? What can we do to prevent others from falling in a similar way? J. Warner and Jimmy Wallace discuss recent news articles in this episode of the NRBtv Cold-Case Christianity Broadcast.

DAVID WOOD (OUR CHRISTIAN PSYCHOPATH)

After a team of investigators hired by Ravi Zacharias International Ministries recently announced that they had uncovered significant evidence of sexual misconduct by Ravi Zacharias, many of Ravi’s fans are confused, angry, and devastated by the allegations. But there’s an important lesson to be learned here, one the church can no longer continue to ignore. Ravi’s final message to the world may be his most important. David Wood discusses the issue.


OLD POST


(Almost all the videos or audios below are from my YouTube Channel. I recovered many of them from my Vimeo account and my MRCTV account. Enjoy, I have worked all day on fixing audio and video to make them more presentable)

  • If C.S. Lewis was the greatest Christian expositor of the 20th century, Ravi Zacharias might well go down in history as the greatest of the 21st century. Both are often described as “apologists,” but that sounds defensive to the modern ear. (WASHINGTON TIMES)
  • “To my friend, my mentor and a great hero of the faith [Ravi Zacharias] — Thank you,” Tim Tebow wrote. “I know I’ll see you again and I look forward to that day. Love you brother.” (PJ-MEDIA)

First, let me say, I am a fan of Ravi Zacharias. A huge fan. He has impacted me in countless ways, and thus, he has impacted my family. As a three-time felon, I benefited from his insights into what a Christian worldview should look like, and how a Christian should present himself. But he is a man — in need of a savior and prone to missteps and falls. Like any of us. His statement via CHRISTIANITY TODAY makes note of this:

  • “I have learned a difficult and painful lesson through this ordeal,” Zacharias said. “I failed to exercise wise caution and to protect myself from even the appearance of impropriety, and for that I am profoundly sorry. I have acknowledged this to my Lord, my wife, my children, our ministry board, and my colleagues.”

Ravi, like many a person I know (myself included), will always make claims not in line with reality to lift ourselves up to a greater status in life to impress others. It is almost a default of our prideful nature. I acknowledge all these faults in Ravi, and in my own life — it is a long and complex life filled with spiritual falls, scrapes, wounds, and battles. Ravi’s message of how the Christian worldview is coherent whereas others are not is not changed by his faults and missteps. God’s truth is unchangeable. As imperfect vessels, we imperfectly reflect His perfection. As you can see one of Ravi’s misstatements is made in the following video… but that retelling of flawed history by Ravi has no impact on the truth of his response in showing the self-deleting assumption of the questioner:

With that being said, Ravi passed from this place to the next. In March 2020, it was revealed that Zacharias had been diagnosed with a malignant and rare cancer within his spine. If one wants a book by him that shows the elegance of his thought and skills as a writer, his book “The Grand Weaver: How God Shapes Us Through the Events of Our Lives” is the book I recommend the most. A portion of this book in audio form has been used by myself in a presentation while filling in at an adult Bible study at church (Grace Baptist). the Below is an older post of mine (updated a bit) discussing this section of the book where God’s design of our life doesn’t end with Him knitting us together in the womb — along with the mentioned audio:


BEAUTY IS MORE THAN SKIN DEEP


In this presentation Ravi Zacharias takes his time explaining a talk he was present at where Dr. Francis S. Collins (WIKI) compares a cross section of DNA to a stained-glass Rose window from Yorkminster Cathedral. The design is apparent and Collins mentions it a huge boost to his faith.

At The Veritas Forum at Caltech, Francis Collins shares two images representing the scientific worldview and the spiritual worldview. He asks whether there is a way to merge science & faith, and suggests that his experience is that these two perspectives are not in conflict. (The full presentation can be seen HERE):

RAVI WRITES:

“The picture (of the DNA) did more that take away one’s breath; it was awesome in the profoundest sense of the term – not just beautiful but overwhelming. And it almost mirrored the pattern of the Rose windowThe intricacy of the DNA’s design, which pointed to the Transcendant One, astonished those who are themselves the design and who have been created semitranscendant by design. We see ourselves only partially, but through our Creator’s eyes, we see our transcendence. In looking at our own DNA, the subject and the object come together.”

TO WIT…

 


END of POST


I have other uploads as well I have used in conversation over the years as well that are instructive to the armchair apologist. Here they are (some recently imported from my VIMEO account:


AUDIO/VIDEO


Ravi Zacharias responds with “precise language” to a written question. With his patented charm and clarity, Ravi responds to the challenge of exclusivity in Christianity that skeptics challenge us with.

A student asks a question of Ravi Zacharias about God condemning people [atheists] to hell. This Q&A occurred after a presentation Ravi gave at Harvard University, and is now one of his most well-known responses in the apologetic sub-culture. This is an updated version to my original upload. I truncated the beginning as well as editing the volume of the initial question. I also added graphics and text quotes into the audio presentation.

A Muslim student at Michigan University challenges Ravi Zacharias on Christianities seemingly lack of ability in keeping the “law” like Islam and Judaism do so well. How can Christianity be true if it isn’t doing that which God demands? (I have recently enhanced, greatly, the audio in the file from my original VIMEO upload… and reconfigured slightly the visual presentation.)

 

(February 12, 2014) This is for a group of men that are going through Gregory Koukl’s book, “Tactics.” Often times a person merely need to ask his accuser questions to better open up what they mean by their questioning.

Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” AND WHEN HE HAD SAID THIS, HE WENT OUT AGAIN…. (NASB – emphasis added)

One example of this “Socratic Method” can be seen here: “Socratic Method ~ Falling On Their Own Sword (Origins Myths)” The students start out sounding like experts and often times the Christians will shy away from conversation when in fact the person is basing their assumptions on a self-refuting idea[s], and all that is needed to bring it out are a few questions.

(March 31, 2013) Ravi Zacharias does a great job in explaining what pornography does to shame, the Holy, and the insatiable fire of not being able to satisfy men’s archetype they build in their minds eye.

(February 11, 2014) A quick witted response brings a light heart to a serious subject. This comes from an event today from the University of Pennsylvania, titled, “Is Truth Real?” Ravi Zacharias International Ministry has the longer version here.

 

CS Lewis Doodles Morality

(Originally posted March, 2011)

[There was a funny video — no longer available — showing some kids arguing almost identically to the example CS LEWIS give in his book, “Mere Christianity.” Sorry for the missing intro, but I do not control YouTube.]

How would you rewrite, or should I say, add to CS Lewis’ examples after seeing this video?

These two men seem to be referring to not only the law as in the penal code/system… but they resolved this act with reference to some “fair standard” that is above the written law of man. IMHO that is.

CS Lewis:

EVERY ONE HAS HEARD people quarreling. Sometimes it sounds funny and sometimes it sounds merely unpleasant; but however it sounds, I believe we can learn something very important from listening to the kinds of things they say. They say things like this: “How’d you like it if anyone did the same to you?”–‘That’s my seat, I was there first”–“Leave him alone, he isn’t doing you any harm”–“Why should you shove in first?”–“Give me a bit of your orange, I gave you a bit of mine”–“Come on, you promised.” People say things like that every day, educated people as well as uneducated, and children as well as grown-ups.

Now what interests me about all these remarks is that the man who makes them is not merely saying that the other man’s behavior does not happen to please him. He is appealing to some kind of standard of behavior which he expects the other man to know about. And the other man very seldom replies: “To hell with your standard.” Nearly always he tries to make out that what he has been doing does not really go against the standard, or that if it does there is some special excuse. He pretends there is some special reason in this particular case why the person who took the seat first should not keep it, or that things were quite different when he was given the bit of orange, or that some thing has turned up which lets him off keeping his promise. It looks, in fact, very much as if both parties had in mind some kind of Law or Rule of fair play or decent behavior or morality or whatever you like to call it, about which they really agreed. And they have. If they had not, they might, of course, fight like animals, but they could not quarrel in the human sense of the word. Quarreling means trying to show that the other man is in the wrong. And there would be no sense in trying to do that unless you and he had some sort of agreement as to what Right and Wrong are; just as there would be no sense in saying that a footballer had committed a foul unless there was some agreement about the rules of football.

(accuser) “How’d you like it if anyone did the same to you?”
(responder) “Your right, I apologize.”

(accuser) “That’s my seat, I was there first!”
(responder) “Your right, you were. Here you go.”

(accuser) “Give me a bit of your orange, I gave you a bit of mine.”
(responder) “Oh gosh, I forgot, here you go.”

(accuser) “Come on, you promised.” (responder)
“Your right, lets go to the movies.”


These examples are similar to what the Tosh.0 video showed.

The fairness we know deep down was adhered to.

Now this Law or Rule about Right and Wrong used to be called the Law of Nature. Nowadays, when we talk of the “laws of nature” we usually mean things like gravitation, or heredity, or the laws of chemistry. But when the older thinkers called the Law of Right and Wrong “the Law of Nature,” they really meant the Law of Human Nature. The idea was that, just as all bodies are governed by the law of gravitation and organisms by biological laws, so the creature called man also had his law–with this great difference, that a body could not choose whether it obeyed the law of gravitation or not, but a man could choose either to obey the Law of Human Nature or to disobey it.

This law was called the Law of Nature because people thought that every one knew it by nature and did not need to be taught it. They did not mean, of course, that you might not find an odd individual here and there who did not know it, just as you find a few people who are color-blind or have no ear for a tune. But taking the race as a whole, they thought that the human idea of decent behavior was obvious to every one. And I believe they were right. If they were not, then all the things we said about the war were nonsense. What was the sense in saying the enemy were in the wrong unless Right is a real thing which the Nazis at bottom knew as well as we did and ought to have practiced! If they had no notion of what we mean by right, then, though we might still have had to fight them, we could no more have blamed them for that than for the color of their hair.

I know that some people say the idea of a Law of Nature or decent behavior known to all men is unsound, because different civilizations and different ages have had quite different moralities.

But this is not true. There have been differences between their moralities, but these have never amounted to anything like a total difference. If anyone will take the trouble to compare the moral teaching of, say, the ancient Egyptians, Babylonians, Hindus, Chinese, Creeks and Romans, what will really strike him will be how very like they are to each other and to our own. Some of the evidence for this I have put together in the appendix of another book called The Abolition of Man; but for our present purpose I need only ask the reader to think what a totally different morality would mean. Think of a country where people were admired for running away in battle, or where a man felt proud of double-crossing all the people who had been kindest to him. You might just as well try to imagine a country where two and two made five. Men have differed as regards what people you ought to be unselfish to–whether it was only your own family, or your fellow countrymen, or everyone. But they have always agreed that you ought not to put Yourself first. selfishness has never been admired. Men have differed as to whether you should have one wife or four. But they have always agreed that you must not simply have any woman you liked.

But the most remarkable thing is this. Whenever you find a man who says he does not believe in a real Right and Wrong, you will find the same man going back on this a moment later. He may break his promise to you, but if you try breaking one to him he will be complaining “It’s not fair” before you can say Jack Robinson. A nation may say treaties do not matter; but then, next minute, they spoil their case by saying that the particular treaty they want to break was an unfair one. But if treaties do not matter, and if there is no such thing as Right and Wrong–in other words, if there is no Law of Nature–what is the difference between a fair treaty and an unfair one? Have they not let the cat out of the bag and shown that, whatever they say, they really know the Law of Nature just like anyone else?

It seems, then, we are forced to believe in a real Right and Wrong People may be sometimes mistaken about them, just as people sometimes get their sums wrong; but they are not a matter of mere taste and opinion any more than the multiplication table. Now if we are agreed about that, I go on to my next point, which is this. None of us are really keeping the Law of Nature. If there are any exceptions among you, 1 apologize to them. They had much better read some other work, for nothing I am going to say concerns them. And now, turning to the ordinary human beings who are left:

I hope you will not misunderstand what I am going to say. I am not preaching, and Heaven knows I do not pretend to be better than anyone else. I am only trying to call attention to a fact; the fact that this year, or this month, or, more likely, this very day, we have failed to practice ourselves the kind of behavior we expect from other people. There may be all sorts of excuses for us. That time you were so unfair to the children was when you were very tired. That slightly shady business about the money–the one you have almost forgotten-came when you were very hard up. And what you promised to do for old So-and-so and have never done–well, you never would have promised if you had known how frightfully busy you were going to be. And as for your behavior to your wife (or husband) or sister (or brother) if I knew how irritating they could be, I would not wonder at it–and who the dickens am I, anyway? I am just the same. That is to say, I do not succeed in keeping the Law of Nature very well, and the moment anyone tells me I am not keeping it, there starts up in my mind a string of excuses as long as your arm. The question at the moment is not whether they are good excuses. The point is that they are one more proof of how deeply, whether we like it or not, we believe in the Law of Nature. If we do not believe in decent behavior, why should we be so anxious to make excuses for not having behaved decently? The truth is, we believe in decency so much–we feel the Rule of Law pressing on us so–that we cannot bear to face the fact that we are breaking it, and consequently we try to shift the responsibility. For you notice that it is only for our bad behavior that we find all these explanations. It is only our bad temper that we put down to being tired or worried or hungry; we put our good temper down to ourselves.

These, then, are the two points I wanted to make. First, that human beings, all over the earth, have this curious idea that they ought to behave in a certain way, and cannot really get rid of it. Secondly, that they do not in fact behave in that way. They know the Law of Nature; they break it. These two facts are the foundation of all clear thinking about ourselves and the universe we live in.

C.S. Lewis, Mere Christianity (New York, NY: Simon & Schuster, 1996), 17-21.

 

After reading that portion of CLASSIC Lewis, here is some thoughts from a philosopher that I disagree with on many points (he is an atheist), but he argues well for the following, even if later rejecting it:

If the reader is not familiar with Mere Christianity, I would urge him or her to buy it. The first chapter alone is worth the cost of the book. It is a brilliant piece of psychology. In it, Lewis sums up two crucial aspects of the human condition. We can see the first aspect in the passage quoted. Human beings do quarrel in the way Lewis describes. We are moral agents who cannot help feeling that there are some things we ought to do, and that there are other things we ought not to do. We believe, sometimes despite ourselves, that there is such a thing as right and wrong, and that there are certain principles of conduct to which we and all other human beings ought to adhere. In our dealings with other people we constantly appeal to those principles. We are quick to notice when others violate them. We get defensive and make excuses when it appears that we have violated them ourselves. We get defensive even when no one else is around. We accuse ourselves when no else does, and we rationalize our behavior in front of our consciences just as we would in front of another person. We cannot help applying to ourselves the principles we firmly believe apply to all. To use Alvin Plantinga’s term, the belief in morality is basic. Even when we reject that belief in our theoretical reasoning, it comes back to haunt us at every turn. We can never really get away from it. There is a reason why our legal system defines insanity as the inability to tell right from wrong: people who lack that ability have lost an important part of their humanity. They have taken a step down towards the level of beasts.

Even if, in our heart of hearts, we all believe in morality, we do not necessarily share the exact same moral values. Differences regarding values are at least a part of what we quarrel about. Yet Lewis correctly recognizes that our differences in this area never amount to a total difference. The moral beliefs human beings entertain display broad cross-cultural similarities. Ancient Egyptians did not appreciate having their property stolen any more than we do. A brother’s murder, a wife’s infidelity, or a friend’s betrayal would have angered them, just as it angers us. Human nature has not changed much for tens of thousands of years. It does not change at all when one travels to the other side of the globe.

I did not believe Lewis the first time I read him, or even the second time. This idea, that there is a fundamental underlying unity to the moral fabric of humanity, is a hard one to accept. Think about those suicidal fanatics who crashed planes into the World Trade Center. They “knew” they were doing the right thing, that Allah would reward them in heaven with virgins galore. How radically different from our own values the values of some Muslims must seem! Yet there is common ground. Even the most militant Muslims despise thieves, cheats, and liars, just as Christians. Jews, and atheists do. They value loyalty and friendship. just as we do. They love their children and their parents. just as we do. They even condemn murder, at least within their own societies. It is only when they deal with outsiders like us that some of them may seem like (and in fact, be) monsters. To distinguish between insiders and outsiders, and to treat the latter horribly, is actually not so unusual in human history. Expanding one’s “inside group” until it encompasses all of humanity is something of an innovation. When we consider all this, the moral gulf between us and them does not seem so unbridgeable. Our admittedly great differences occur against a background of fundamental similarities. Similarities guaranteed by the fact that we are all stuck being human. So it seems Lewis was right, despite my earlier skepticism. Universal moral themes can and do underpin the diversity of our moral opinions.

[….]

Moral statements, then, cannot be mere matters of taste and opinion. They essentially involve an appeal to principles that transcend both the wishes of any one individual, and the customs of any one culture or society. That there are such principles, and that we cannot really escape from them, are points Lewis successfully illuminates. It thus seems very plausible to suppose that when our moral statements appeal to these principles in an appropriate and rational manner, they deserve to be called truths.

Andrew Marker, The Ladder: Escaping from Plato’s Cave (iUniverse.com, 2010), 108-110, 111-112.


MORE


FLASHBACK | Moral vs. Immoral Politicians (Dennis Prager 1994)

Here is a throw back to 1994 via C-SPAN recording Dennis Prager in studio. This was only two years after Prager officially changed his identification from Democrat to Republican.

Dennis Prager continues his comments from earlier this week in his comments after playing Joe Scarborough apparently wanting Jesus for President. Y-e-s… that Joe that cheated on his wife with Mika Brazinski. Should Values Voters Summit attendees give Jimmy Carter a standing O?

|Render Unto Caesar| Prager Takes A Call From A Christian Woman

A caller asks Dennis Prager about her struggle to vote for Trump ethically, being a Christian. I pick up the tail end of the call as this woman’s religious concerns are succinctly responded to:

Gender-Gaps, The Peace Index, and Happiest Countries

(This is the bringing together of two older posts from 3-years ago with the addition of Dr. Sommers’ video just below)

GENDER EQUALITY

The “Global Index of Peace” works in similar fashion to the Global Gender Gap Study sponsored by the World Economic Forum. Professor, scholar, and feminist, Christina Hoff Sommers explains where such endeavors go wrong:

A DEBATE ON THE PEACE-INDEX

In a prolonged debate about the above “poster,” one young gentleman brought up an issue I hadn’t really encountered all that much in my years of discussing like topics. So I wanted to isolate it and post it here for other “arm-chair apologists.” I will post his an my discussion on the matter of the “global peace index.

Challenge

I agree, this image is highly ignorant and is very “Bumper Sticker” Now with a statement like “ATHEISM KILLS” One is tempted down the path of teleological thinking and must thus assume that Atheism is Bad as a result, but is it? I did some looking and thought to use a country with the highest percentage of Atheists as a case in point. Norway is currently one of the most Atheist countries in the world percentage wise with about 46 – 85% stated as “Atheist/Agnostic/Nonbeliever in God” While the same for the US is only 3 – 9%. The Current Global Peace index rates Norway 18 out of 158 while the US only gets 88th.

First Response by Me:

…question. Will Norway be able to enter a country by being “weighty” enough to get a coalition of many countries, and stop a dictator from taking over another country… keeping peace on the world stage? (First Gulf War for instance). The peace index doesn’t. If you combine all the times the US has injected itself into stopping calamity and bloodshed (WWII, the Cold War [which includes battles like Vietnam, Korea, and the like]), peace is our main business. Why? Do Western mores based in Grecian-Judeo-Christian understanding [and how it was applied in the U.S.] make the West more adamant about rights?

Second Challenge:

…you are correct the Global Peace index does not account for political weight and or the ability to step in as a country and use military force for the greater good. However, while we can all agree that Hitler was an evil man who needed to be stopped, it is hard to then make the logical bridge that all dictators must be stopped. Even if it is the right thing to do as I assume your point is stating, The United States certainty hasn’t made the effort of ridding the world of evil dictators. You state we should be valued in greater respect for our past military interventions such as the Cold War, which included battles like Vietnam, Korea, and the like. However, many of these proxie wars were less about peace as they were about ideology (The Red Scare). I do not believe such wars were wars of necessity and I do not believe that “Peace is our main business” All of the above should only contribute to a lower ranking on the Global Peace index. This is where you and I could spend much time on the deference in philosophies between the pros and cons of an interventionist militant government.

You ask, “Do Western mores based in Grecian-Jude-Christian understanding make the West more adamant about rights?” While I believe this question is open to much interpretation, I also believe I have already answered it by showing how Norway is leading by example for good while having a large percentage of it’s population non believers of Western based Grecian-Jude-Christian morals….

My Second Response:

…”RED SCARE” ~ not a scare as much as a fact. For instance, communism was overthrowing government-after-government:

Poland, Czechoslovakia, Hungary, Romania, Bulgaria, Albania, Yugoslavia, and half of Germany, North Korea, Somalia, Ethiopia, Angola, Mozambique, Congo-Brazzaville, Benin, on and on.

[….]

Economic health, military stockpiles, foreign policies, are correlated with a non-belief system. So one aspect that makes the U.S. not fair well is our stockpile of military weapons. Thats One, two is countries that do score well on the global peace indicator with religious populations (Chile, Portugal, Malaysia, etc.), alongside those countries with a high atheist population that score poorly on the GPI (Russia, North Korea, Azerbaijan, etc.) seem to not make the cut in these Internet lists. Many of the countries said to be “atheist” are in fact still a) inhabited by a Christian majority, and/or b) possess a Christian history and ethos that has ALLOWED secular humanism to both exist and to openly criticize the very tenets from out of which it was born. Sweden, for instance, suffers from above average incidents of violent crime (rape being the highest in Europe). So the stats you provided break down under further investigation.

Atheism is a rejection of an absolute ethic. Virtues do not exist. You may apply what is morally good by law, but this has proven (like Nietzsche prophesied) to break down quickly with no “Law Above the Law.” Again, atheist defenders themselves admit this and I quoted them above.

Which Mussolini commented on this power struggle for ethics: “Everything I have said and done in these last years is relativism by intuition…. If relativism signifies contempt for fixed categories and men who claim to be bearers of an objective, immortal truth… then there is nothing more relativistic than fascistic attitudes and activity…. From the fact that all ideologies are of equal value, that all ideologies are mere fictions, the modern relativist infers that everybody has the right to create for himself his own ideology and to attempt to enforce it with all the energy of which he is capable.”

[….]

…to make another point on the “peace index,” which I took to the wood shed already, [includes as a negative a country that has capital punishment, or, the death penalty]. In Norway, Breivik killed 77 people (almost all children). The maximum sentence he can get for his crimes are 21-years in prison, which he got. Now, I am sure there have been white-collar extortionists (like a Madoff type schemer) that have been sentenced to near the same, if not the same. So Norway, because they do not have capital punishment, is higher on the “peace index,” but in fact they cheapen life by making a crime of killing children (77-of them) equal to $$$$ lost.

“It’s become common knowledge that Denmark, Sweden and Norway routinely rank highest on lists of the world’s happiest nations…” (The World’s Happiest Countries Take The Most Antidepressants)

(As usual, all graphics/pics are linked to other resources.) Often I hear about how much lower the crime rate is in Europe, at times having the “Peace Index” thrown into the conversation without any meditation on what exactly this “index” says. Happiness is another moniker often thrown around without any comparisons of “what constitutes ‘happiness’.” So lets deal first with happiness, and then get into the peace index and gun-control/stats.

HAPPINESS

What constitutes happiness between the States and Europe? Let’s delve — quickly — into this topic via Forbes (2006):

The average American works 25 hours a week; the average Frenchman 18; the average Italian a bit more than 16 and a half. Even the hardest-working Europeans–the British, who put in an average of 21 and half hours–are far more laid-back than their American cousins.

Compared with Europeans, Americans are more likely to be employed and more likely to work longer hours–employed Americans put in about three hours more per week than employed Frenchmen. Most important, Americans take fewer (and shorter) vacations. The average American takes off less than six weeks a year; the average Frenchman almost 12. The world champion vacationers are the Swedes, at 16 and a half weeks per year.

Of course, Europeans pay a price for their extravagant leisure. The average Frenchman produces only three-quarters as much as the average American, even though productivity per hour is slightly higher in France.

This raises more than one interesting question. First, why do Americans choose to work so much? (Or, if you prefer, why do Europeans choose to work so little?) Second, who’s happier?…..

Why indeed.

I think this is answered a bit later in a newer poll/study, found at Live Science (see also FoxNews):

Americans really do love to work, it seems, while Europeans are much happier if they skip burning the midnight oil in favor of leisure. That’s according to a new study finding longer work hours make Europeans unhappy while Americans get a very slight (albeit not statistically significant) bliss boost from the extra grind.

“Those who work longer hours in Europe are less happy than those who work shorter hours, but in the U.S. it’s the other way around,” said study author Adam Okulicz-Kozaryn, a clinical assistant professor of public policy at The University of Texas at Dallas. “The working hours’ category does not have a very big impact on the probability of happiness of Americans.” [Happiest States’ List]

The study, based on survey data, can’t tease out whether work causes happiness or unhappiness, though the researchers speculate the effect has to do with expectations and how a person measures success.

Okulicz-Kozaryn used surveys of European and American attitudes for the study. The surveys included questions about the number of hours worked and asked respondents to identify if they were “very happy,” “pretty happy” or “not too happy.”

They found that the likelihood of Europeans’ describing themselves as “very happy” dropped from around 28 percent to 23 percent as work hours climbed from under 17 hours a week to more than 60 hours per week. Americans, on the other hand, held steady, with about a 43 percent chance of describing themselves as happy regardless of working hours.

The results held even after the researchers accounted for possible confounding factors, such as age, marital status and household income….

[….]

“Happiness depends upon satisfaction with your income, satisfaction with you family life, satisfaction with your work, satisfaction with your health,” he said.

“People trade off work and leisure,” Easterlin explained, and so any attempt to explain the results of this study would have to take that into account. “[Happiness] has to do with what you think the goals are of people in the two countries.”

American happiness is a pursuit important enough to include in one of our Founding documents, right next to life and liberty. This “pursuit” we are use to (and is being harmed/deformed by the welfare state growing larger) creates innovation. For instance David Mamet notes the following:

In my family, as in yours, someone regularly says, “Hey, you know what would be a good idea … ?” And then proceeds to outline some scheme for making money by providing a product or service the need for which has just occurred to him. He and the family fantasize about and discuss and elaborate this scheme. Inherent in this fantasy is the unstated but ever-present truth that, given sufficient capital and expertise or the access to the same, the scheme might actually be put into operation (as, indeed, constantly, throughout our history, such schemes have), bettering the lives of the masses and bringing wealth to their creators. Do you believe such conversations take place in Syria? In France?

David Mamet, The Secret Knowledge: On the Dismantling of American Culture (New York, NY: Sentinel Publishing, 2011), [FN] 120.

Some can be happy with less pay and trusting the state will care for them enough to go on 12-week vacations. While doctors, for instance, may enjoy a month-long vacation in France [mandatory vacation], this “happiness” rather than hard-work often has deadly consequences, one being — for instance — nearly 15,000 people dying in a heat wave in France in 2003 (a record for Europe… previously Italy held it with 3,000).

  • …Health Minister Jean-Francois Mattei has ordered a separate special study this month to look into a possible link with vacation schedules after doctors strongly denied allegations their absence put the elderly in danger. The heat wave hit during the August vacation period, when doctors, hospital staff and many others take leave…

So Europe being “happier” than the United States is something of a misnomer.

FAUX HAPPINESS

About the above graphic:

…the moods of Scandinavian nations may be more closely linked to medicine than anything else. The chart depicts the relative amounts of antidepressant consumption across several different European nations. Iceland — not technically in Scandinavia but nearby — leads with 118 daily doses per 1,000 people. Denmark, Sweden and Finland are all close behind…. The report notes that the prevalence of antidepressants in Europe is a growing trend. “In all European countries for which data is available, the consumption of antidepressants has increased a lot over the decade, by over 80% on average across EU member states,” it reads. According to the report, 30 percent of Icelandic women over the age of 65 had an antidepressant prescription in 2008. 

It may seem paradoxical that the world’s happiest nations also take the most antidepressants.

“Life, Liberty and the pursuit of Happiness.” We pursue it, not expecting government to provide it for us. If government doeas, a simple economic law states — basically — that creativity is squelched:

  • “A fundamental principle of information theory is that you can’t guarantee outcomes… in order for an experiment to yield knowledge, it has to be able to fail. If you have guaranteed experiments, you have zero knowledge”

George GilderInterview by Dennis Prager {Editors note: this is how the USSR ended up with warehouses FULL of “widgets” (things made that it could not use or people did not want) no one needed in the real world.}

PEACEFUL/SAFE

When people do, austerity more-often-than-not leads to riots and collapse. And why in many European countries the EU is being rejected, and conservative parties are getting landslides (like UKIP in the UK). People are fed up with horrible health care, no incentive to succeed, taxes, crime, and immigration issues. 

Okay, I feel my point has been made. Innovation comes by a drive to work hard, as much as you wish in fact… whereas Europe forces people to work less, and thus is stagnant in relation to this said innovation. What about crime rates and violence, yes, even gun violence? Lets see. Firstly, I deal with some of the more pressing issues with the Peace Index here. But in this conversation, I wanted to deal with violent crimes… which include more than gun violence. As Europe gives birth to a generation divorced of their cultural heritage, you will see a rise in violence, and then a rise in reaction to it. Maybe an over-reaction?

VIOLENCE

Firstly, if you are an in-depth kind of reader, at this link you will find multiple debates and appearances of John Lott on CNN and other programs discussing gun crime. But let’s deal with a place that has for years made gun ownership illegal, the United Kingdom. Here is the headline from The Telegraph on the topic:

UK is violent crime capital of Europe: The United Kingdom is the violent crime capital of Europe and has one of the highest rates of violence in the world, worse even than America, according to new research.

Analysis of figures from the European Commission showed a 77 per cent increase in murders, robberies, assaults and sexual offences in the UK since Labour came to power.

The total number of violent offences recorded compared to population is higher than any other country in Europe, as well as America, Canada, Australia and South Africa.

Opposition leaders said the disclosures were a “damning indictment” of the Government’s failure to tackle deep-rooted social problems.

The figures combined crime statistics for England, Wales, Scotland and Northern Ireland.

The UK had a greater number of murders in 2007 than any other EU country – 927 – and at a relative rate higher than most western European neighbours, including France, Germany, Italy and Spain. 

 It also recorded the fifth highest robbery rate in the EU, and the highest absolute number of burglaries, with double the number of offences recorded in Germany and France.

Overall, 5.4 million crimes were recorded in the UK in 2007 – more than 10 a minute – second only to Sweden.

Chris Grayling, shadow home secretary, said: “This is a real damning indictment of this government’s comprehensive failure over more than a decade to tackle the deep rooted social problems in our society, and the knock-on effect on crime and anti-social behaviour.

“We’re now on our fourth Home Secretary in this parliament, and all we are getting is a rehash of old initiatives that didn’t work the first time round. More than ever Britain needs a change of direction.”

The figures were sourced from Eurostat, the European Commission’s database of statistics. They are gathered using official sources in the countries concerned such as the national statistics office, the national prison administration, ministries of the interior or justice, and police.

A breakdown of the statistics, which were compiled into league tables by the Conservatives, revealed that violent crime in the UK had increased from 652,974 offences in 1998 to more than 1.15 million crimes in 2007.

It means there are over 2,000 crimes recorded per 100,000 population in the UK, making it the most violent place in Europe.

Austria is second, with a rate of 1,677 per 100,000 people, followed by Sweden, Belgium, Finland and Holland.

By comparison, America has an estimated rate of 466 violent crimes per 100,000 population.

France recorded 324,765 violent crimes in 2007 – a 67 per cent increase in the past decade – at a rate of 504 per 100,000 population. 

…read more…

Which segways into a recent comparison in crime and gun-control in a Wall Street Journal article by Joyce Lee Malcolm, entitled: “Two Cautionary Tales of Gun Control: After a school massacre, the U.K. banned handguns in 1998. A decade later, handgun crime had doubled.” Here is an interview of her in regards to the article, followed by excerpts from said article:

Larry Elder Interview & Wall Street Journal Article

Here are portions of the article:

…Great Britain and Australia, for example, suffered mass shootings in the 1980s and 1990s. Both countries had very stringent gun laws when they occurred. Nevertheless, both decided that even stricter control of guns was the answer. Their experiences can be instructive.

In 1987, Michael Ryan went on a shooting spree in his small town of Hungerford, England, killing 16 people (including his mother) and wounding another 14 before shooting himself. Since the public was unarmed—as were the police—Ryan wandered the streets for eight hours with two semiautomatic rifles and a handgun before anyone with a firearm was able to come to the rescue.

Nine years later, in March 1996, Thomas Hamilton, a man known to be mentally unstable, walked into a primary school in the Scottish town of Dunblane and shot 16 young children and their teacher. He wounded 10 other children and three other teachers before taking his own life.

Since 1920, anyone in Britain wanting a handgun had to obtain a certificate from his local police stating he was fit to own a weapon and had good reason to have one. Over the years, the definition of “good reason” gradually narrowed. By 1969, self-defense was never a good reason for a permit.

After Hungerford, the British government banned semiautomatic rifles and brought shotguns—the last type of firearm that could be purchased with a simple show of fitness—under controls similar to those in place for pistols and rifles. Magazines were limited to two shells with a third in the chamber.

Dunblane had a more dramatic impact. Hamilton had a firearm certificate, although according to the rules he should not have been granted one. A media frenzy coupled with an emotional campaign by parents of Dunblane resulted in the Firearms Act of 1998, which instituted a nearly complete ban on handguns. Owners of pistols were required to turn them in. The penalty for illegal possession of a pistol is up to 10 years in prison.

The results have not been what proponents of the act wanted. Within a decade of the handgun ban and the confiscation of handguns from registered owners, crime with handguns had doubled according to British government crime reports. Gun crime, not a serious problem in the past, now is. Armed street gangs have some British police carrying guns for the first time. Moreover, another massacre occurred in June 2010. Derrick Bird, a taxi driver in Cumbria, shot his brother and a colleague then drove off through rural villages killing 12 people and injuring 11 more before killing himself.

[….]

Six weeks after the Dunblane massacre in 1996, Martin Bryant, an Australian with a lifelong history of violence, attacked tourists at a Port Arthur prison site in Tasmania with two semiautomatic rifles. He killed 35 people and wounded 21 others.

At the time, Australia’s guns laws were stricter than the United Kingdom’s. In lieu of the requirement in Britain that an applicant for permission to purchase a gun have a “good reason,” Australia required a “genuine reason.” Hunting and protecting crops from feral animals were genuine reasons—personal protection wasn’t.

With new Prime Minister John Howard in the lead, Australia passed the National Firearms Agreement, banning all semiautomatic rifles and semiautomatic and pump-action shotguns and imposing a more restrictive licensing system on other firearms. The government also launched a forced buyback scheme to remove thousands of firearms from private hands. Between Oct. 1, 1996, and Sept. 30, 1997, the government purchased and destroyed more than 631,000 of the banned guns at a cost of $500 million.

To what end? While there has been much controversy over the result of the law and buyback, Peter Reuter and Jenny Mouzos, in a 2003 study published by the Brookings Institution, found homicides “continued a modest decline” since 1997. They concluded that the impact of the National Firearms Agreement was “relatively small,” with the daily rate of firearms homicides declining 3.2%.

According to their study, the use of handguns rather than long guns (rifles and shotguns) went up sharply, but only one out of 117 gun homicides in the two years following the 1996 National Firearms Agreement used a registered gun. Suicides with firearms went down but suicides by other means went up. They reported “a modest reduction in the severity” of massacres (four or more indiscriminate homicides) in the five years since the government weapons buyback. These involved knives, gas and arson rather than firearms.

In 2008, the Australian Institute of Criminology reported a decrease of 9% in homicides and a one-third decrease in armed robbery since the 1990s, but an increase of over 40% in assaults and 20% in sexual assaults.

What to conclude? Strict gun laws in Great Britain and Australia haven’t made their people noticeably safer, nor have they prevented massacres. The two major countries held up as models for the U.S. don’t provide much evidence that strict gun laws will solve our problems.

Ms. Malcolm, a professor of law at George Mason University Law School, is the author of several books including “Guns and Violence: The English Experience,” (Harvard, 2002).

Of course America’s worst massacre involving a school is the Bath Bombing (below), Michigan (1927). And a bomb killed 168 people in the Oklahoma City Bombing. So if someone wants to kill another… no amount of government regulation will decrease this fact:

  • “…we have no government, armed with power, capable of contending with human passions, unbridled by morality and religion. Avarice, ambition, revenge and licentiousness would break the strongest cords of our Constitution, as a whale goes through a net. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”

John Adams, first (1789–1797) Vice President of the United States, and the second (1797–1801) President of the United States. Letter to the Officers of the First Brigade of the Third Division of the Militia of Massachusetts, 11 October 1798, in Revolutionary Services and Civil Life of General William Hull (New York, 1848), pp 265-6.

Truthfulness ~ Immanuel Kant

Ethical Duties Towards Others: “Truthfulness”

IMMANUEL KANT

The exchange of our sentiments is the principal factor in social intercourse, and truth must be the guiding principle herein. Without truth social inter­course and conversation become valueless. We can only know what a man thinks if he tells us his thoughts, and when he undertakes to express them he must really do so, or else there can be no society of men. Fellowship is only the second condition of society, and a liar destroys fellowship. Lying makes it impossible to derive any benefit from conversation. Liars are, therefore, held in general contempt. Man is inclined to be reserved and to pretend…. Man is reserved in order to conceal his faults and shortcom­ings which he has; he pretends in order to make others attribute to him merits and virtues which he has not. Our proclivity to reserve and con­cealment is due to the will of Providence that the defects of which we are full should not be too obvious. Many of our propensities and peculiarities are objectionable to others, and if they became patent we should be fool­ish and hateful in their eyes. Moreover, the parading of these objectionable characteristics would so familiarize men with them that they would them­selves acquire the. Therefore we arrange our conduct either to conceal our faults or to appear other than we are. We possess the art of simulation. In consequence, our inner weakness and error is revealed to the eyes of men only as an appearance of well-being, while we ourselves develop the habit of dispositions which are conducive to good conduct. No man in his true senses, therefore, is candid. Were man candid, were the request of Momus to be complied with that Jupiter should place a mirror in each man’s heart so that his disposition might be visible to all, man would have to be better constituted and possess good principles. If all men were good there would be no need for any of us to be reserved; but since they are not, we have to keep the shutters closed. Every house keeps its dustbin in a place of its own. We do not press our friends to come into our water-closet, although they know that we have one just like themselves. Familiarity in such things is the ruin of good taste. In the same way we make no exhibition of our de­fects, but try to conceal them. We try to conceal our mistrust by affect­ing a courteous demeanor and so accustom ourselves to courtesy that at last it becomes a reality and we set a good example by it. If that were not so, if there were none who were better than we, we should become neglectful. Ac­cordingly, the endeavour to appear good ultimately makes us really good. If all men were good, they could be candid, but as things are they cannot be. To be reserved is to be restrained in expressing one’s mind. We can, of course, keep absolute silence. This is the readiest and most absolute method of reserve, but it is unsociable, and a silent man is not only unwanted in so­cial circles but is also suspected; everyone thinks him deep and disparag­ing, for if when asked for his opinion he remains silent people think that he must be taking the worst view or he would not be averse from express­ing it. Silence, in fact, is always a treacherous ally, and therefore it is not even prudent to be completely reserved. Yet there is such a thing as prudent reserve, which requires not silence but careful deliberation; a man who is wisely reserved weighs his words carefully and speaks his mind about every­thing excepting only those things in regard to which he deems it wise to be reserved.

We must distinguish between reserve and secretiveness, which is some­thing entirely different. There are matters about which one has no desire to speak and in regard to which reserve is easy. We are, for instance, not nat­urally tempted to speak about and to betray our own misdemeanours. Every­one finds it easy to keep a reserve about some of his private affairs, but there are times about which it requires an effort to be silent. Secrets have a way of coming out, and strength is required to prevent ourselves betraying them. Secrets are always matters deposited with us by other people and they ought not to be placed at the disposal of third parties. But man has a great liking for conversation, and the telling of secrets adds much to the interest of con­versation; a secret told is like a present given; how then are we to keep se­crets? Men who are not very talkative as a rule keep secrets well, but good conversationalists, who are at the same time clever, keep them better. The former might be induced to betray something, but the latter’s gift of repar­tee invariably enables them to invent on the spur of the moment something non-committal.

The person who is as silent as a mute goes to one extreme; the person who is loquacious goes to the opposite. Both tendencies are weaknesses. Men are liable to the first, women to the second. Someone has said that women are talkative because the training of infants is their special charge, and their talkativeness soon teaches a child to speak, because they can chat­ter to it all day long. If men had the care of the child, they would take much longer to learn to talk. However that may be, we dislike anyone who will not speak: he annoys us; his silence betrays his pride. On the other hand, lo­quaciousness in men is contemptible and contrary to the strength of the male. All this by the way; we shall now pass to more weighty matters.

If I announce my intention to tell what is in my mind, ought I know­ingly to tell everything, or can I keep anything back? If I indicate that I mean to speak my mind, and instead of doing so make false declaration, what I say is an untruth, a falsiloquium. But there can be falsiloquium even when people have no right to assume that we are expressing our thoughts. It is possible to deceive without making any statement whatever. I can make believe, make a demonstration from which others will draw the conclusion I want, though they have no right to expect that my action will express my real mind. In that case I have not lied to them, because I had not undertaken to express my mind. I may, for instance, wish people to think that I am off on a journey, and so I pack my luggage; people draw the conclusion I want them to draw; but others have no right to demand a declaration of my will from me.

…Again, I may make a false statement (falsiloquium), when my purpose is to hide from another what is in my mind and when the latter can assume that such is my purpose, his own purpose being to make a wrong use of the truth. Thus, for instance, if my enemy takes me by the throat and asks where I keep my money, I need not tell him the truth, because he will abuse it; and my untruth is not a lie (mendacium) because the thief knows full well that I will not, if I can help it, tell him the truth and that he has no right to demand it of me. But let us assume that I really say to the fellow, who is fully aware that he has no right to demand it, because he is a swindler, that I will tell him the truth, and I do not, am I then a liar? He has deceived me and I deceive him in return; to him, as an individual, I have done no in­justice and he cannot complain; but I am none the less a liar in that my con­duct is an infringement of the rights of humanity. It follows that a falsiloquium can be a mendacium—a lie—especially when it contravenes the right of an individual. Although I do a man no injustice by lying to him when he has lied to me, yet I act against the right of mankind, since I set myself in opposition to the condition and means through which any human society is possible. If one country breaks the peace this does not justify the other in doing likewise in revenge, for if it did no peace would ever be se­cure. Even though a statement does not contravene any particular human right it is nevertheless a lie if it is contrary to the general right of mankind. If a man spreads false news, though he does no wrong to anyone in particular, he offends against mankind, because if such a practice were universal man’s desire for knowledge would be frustrated. For, apart from speculation, there are only two ways in which I can increase my fund of knowledge, by experience or by what others tell me. My own experience must necessarily be limited, and if what others told me was false, I could not satisfy my craving for knowledge.

…Not every untruth is a lie; it is a lie only if I have expressly given the other to understand that I am willing to acquaint him with my thought. Every lie is objectionable and contemptible in that we purposely let people think that we are telling them our thoughts and do not do so. We have bro­ken our pact and violated the right of mankind. But if we were to be at all times punctiliously truthful we might often become victims of the wicked­ness of others who were ready to abuse our truthfulness. If all men were well-intentioned it would not only be a duty not to lie, but no one would do so because there would be no point in it. But as men are malicious, it can­not be denied that to be punctiliously truthful is often dangerous. This has given rise to the conception of a white lie, the lie enforced upon us by necessity—a difficult point for moral philosophers. For if necessity is urged as an excuse it might be urged to justify stealing, cheating, and killing, and the whole basis of morality goes by the board. Then, again, what is a case of necessity? Everyone will interpret it in his own way. And, as there is then no definite standard to judge by, the application of moral rules becomes uncertain. Consider, for example, the following case. A man who knows that I have money asks me: “Have you any money on you?” If I fail to reply, he will conclude that I have; if I reply in the affirmative he will take it from me; if I reply in the negative, I tell a lie. What am I to do? If force is used to ex­tort a confession from me, if any confession is improperly used against me, and if I cannot save myself by maintaining silence, then my lie is a weapon of defence. The misuse of a declaration extorted by force justifies me in de­fending myself. For whether it is my money or a confession that is extorted makes no difference. The forcing of a statement from me under conditions which convince me that improper use would be made of it is the only case in which I can be justified in telling a white lie. But if a lie does no harm to anyone and no one’s interests are affected by it, is it a lie? Certainly, I un­dertake to express my mind, and if I do not really do so, though my state­ment may not be to the prejudice of the particular individual to whom it was made, it is none the less in praejudicium humanitatis. Then, again, there are lies which cheat. To cheat is to make a lying promise, while a breach of faith is a true promise which is not kept. A lying promise is an insult to the person to whom it is made, and even if this is not always so, yet there is al­ways something mean about it. If, for instance, I promise to send someone a bottle of wine, and afterwards make a joke of it, I really swindle him. It is true that he had no right to demand the present of me, but in Idea it is al­ready a part of his own property.

…If a man tries to extort the truth from us and we cannot tell it [to] him and at the same time do not wish to lie, we are justified in resorting to equivocation in order to reduce him to silence and put a stop to his ques­tionings. If he is wise, he will leave it at that. But if we let it be understood that we are expressing our sentiments and we proceed to equivocate, we are in a different case; for our listeners might then draw wrong conclusions from our statements and we should have deceived them….  But a lie is a lie, and is in itself intrinsically base whether it be told with good or bad intent. For formally a lie is always evil; though if it is evil materially as well, it is a much meaner thing. There are no lies which may not be the source of evil. A liar is a coward; he is a man who has recourse to lying because he is un­able to help himself and gain his ends by any other means. But a stout­hearted man will love truth and will not recognize a casus necessitatis. All expedients which take us off our guard are thoroughly mean. Such are lying, assassination, and poisoning. To attack a man on the highway is less vile than to attempt to poison him. In the former case he can at least de­fend himself, but, as he must eat, he is defenseless against the poisoner. A flatterer is not always a liar; he is merely lacking in self-esteem; he has no scruple in reducing his own worth and raising that of another in order to gain something by it. But there exists a form of flattery which springs from kindness of heart. Some kind souls flatter people whom they hold in high esteem. There are thus two kinds of flattery, kindly and treacherous; the first is weak, while the second is mean. People who are not given to flattery are apt to be fault-finders.

If a man is often the subject of conversation, he becomes a subject of criticism. If he is our friend, we ought not invariably to speak well of him or else we arouse jealousy and grudge against him; for people, knowing that he is only human, will not believe that he has only good qualities. We must, therefore, concede a little to the adverse criticism of our listeners and point out some of our friend’s faults; if we allow him faults which are common and unessential, while extolling his merits, our friend cannot take it in ill part. Toadies are people who praise others in company in hope of gain. Men are meant to form opinions regarding their fellows and to judge them. Na­ture has made us judges of our neighbors so that things which are false but are outside the scope of the established legal authority should be arraigned before the court of social opinion. Thus, if a man dishonours someone, the authorities do not punish him, but his fellows judge and punish him, though only so far as it is within their right to punish him and without doing violence to him. People shun him, and that is punishment enough. If that were not so, conduct not punished by the authorities would go altogether unpunished. What then is meant by the enjoinder that we ought not to judge others? As we are ignorant of their dispositions we cannot tell whether they are punishable before God or not, and we cannot, therefore, pass an adequate moral judgment upon them. The moral dispositions of others are for God to judge, but we are competent judges of our own. We cannot judge the inner core of morality; no man can do that; but we are competent to judge its outer manifestations. In matters of morality we are not judges of our fellows, but nature has given us the right to form judgments about oth­ers and she also has ordained that we should judge ourselves in accordance with judgments that others form about us. The man who turns a deaf ear to other people’s opinion of him is base and reprehensible. There is nothing that happens in this world about which we ought not to form an opinion, and we show considerable subtlety in judging conduct. Those who judge our conduct with exactness are our best friends. Only friends can be quite can­did and open with each other. But in judging a man a further question arises. In what terms are we to judge him? Must we pronounce him either good or evil? We must proceed from the assumption that humanity is lov­able, and, particularly in regard to wickedness, we ought never to pro­nounce a verdict either of condemnation or of acquittal. We pronounce such a verdict whenever we judge from his conduct that a man deserves to be condemned or acquitted. But though we are entitled to form opinions about our fellows, we have no right to spy upon them. Everyone has a right to prevent others from watching and scrutinizing his actions. The spy arro­gates to himself the right to watch the doings of strangers; no one ought to presume to do such a thing. If I see two people whispering to each other so as to not be heard, my inclination ought to be to get farther away so that no sound may reach my ears. Or if I am left alone in a room and I see a let­ter lying open on the table, it would be contemptible to try to read it; a right-thinking man would not do so; in fact, in order to avoid suspicion and distrust he will endeavour not to be left alone in a room where money is left lying about, and he will be averse from learning other people’s secrets in order to avoid the risk of the suspicion that he has betrayed them; other peo­ple’s secrets trouble him, for even between the most intimate of friends sus­picion might arise. A man who will let his inclination or appetite drive him to deprive his friend of anything, of his fiancée, for instance, is contemptible beyond a doubt. If he can cherish a passion for my sweetheart, he can equally well cherish a passion for my purse. It is very mean to lie in wait and spy upon a friend, or on anyone else, and to elicit information about him from menials by lowering ourselves to the level of our inferiors, who will thereafter not forget to regard themselves as our equals. Whatever militates against frankness lowers the dignity of man. Insidious, underhand conduct uses means which strike at the roots of society because they make frankness impossible; it is far viler than violence; for against violence we can defend ourselves, and a violent man who spurns meanness can be tamed to good­ness, but the mean rogue, who has not the courage to come out into the open with his roguery, is devoid of every vestige of nobility of character. For that reason a wife who attempts to poison her husband in England is burnt at the stake, for if such conduct spread, no man would be safe from his wife.

As I am not entitled to spy upon my neighbour, I am equally not enti­tled to point out his faults to him; and even if he should ask me to do so he would feel hurt if I complied. He knows his faults better than I, he knows that he has them, but he likes to believe that I have not noticed them, and if I tell him of them he’realizes that I have. To say, therefore, that friends ought to point out each other’s faults, is not sound advice. My friend may know better than I whether my gait or deportment is proper or not, but if I will only examine myself, who can know me better than I can know my­self? To point out his faults to a friend is sheer impertinence; and once fault finding begins between friends their friendship will not last long. We must turn a blind eye to the faults of others, lest they conclude that they have lost our respect and we lose theirs. Only if placed in positions of authority over others should we point out to them their defects. Thus a husband is enti­tled to teach and correct his wife, but his corrections must be well-intentioned and kindly and must be dominated by respect, for if they be prompted only by displeasure they result in mere blame and bitterness. If we must blame, we must temper the blame with a sweetening of love, good-will, and respect. Nothing else will avail to bring about improvement.

Thomas Donaldson and Patricia H. Werhane, ed., Ethical Issues in Business: A Philosophical Approach, 8th Edition (Upper Saddle River, NY: Pearson Education, 2008), 110-115; from, Lectures on Ethics, by Immanuel Kant, trans. Louis Infield (London: Methuen, 1930), 224-235.