If one has a goal to feel pleasant feelings, and is structured in that manner, then that is reason to be cruel, not just reason why they would be cruel.
Agreed, but so much is packed into that 'if'. We all seek pleasure, but not one of us believes it is an unqualified good. The implication of Swimmer's post was that atheists have reasons to obey the ten commandments (well, 4 or 5 of them) comparable in formal terms to the reasons Christians have (God'll burn me if I don't, or whatever). That is, the claim seems to be that atheists can justify their actions. Now, if someone does something nice for me, and I ask her why she did that, she can reply with some facts about evolutionary biology. This might explain her behavior, but it doesn't justify it.
If we imagine someone committing a murder and then telling us something about her (perhaps defective) neurobiology, we might take this to explain their behavior, but never to justify it. We would never say 'Yeah, I guess now that you make those observations about your brain, it was reasonable of you to kill that guy." The point is that the murderer hasn't just given us a bad reason, she hasn't given us a reason at all. We cannot call her rational if this is all she has.
The implication of Swimmer's post was that atheists have reasons to obey the ten commandments (well, 4 or 5 of them) comparable in formal terms to the reasons Christians have (God'll burn me if I don't, or whatever).
I didn't claim that, and if I implied it, it was by accident. (Although I do think that a lot of atheists have just as strong if not stronger reasons to obey certain moral rules, the examples I gave weren't those examples.) I was trying to point out that if someone decides one day to stop believing in God, and realizes that this means God w...
Imagine that you have a peculiar job in a peculiar factory: Your task is to take objects from a mysterious conveyor belt, and sort the objects into two bins. When you first arrive, Susan the Senior Sorter explains to you that blue egg-shaped objects are called "bleggs" and go in the "blegg bin", while red cubes are called "rubes" and go in the "rube bin".
Once you start working, you notice that bleggs and rubes differ in ways besides color and shape. Bleggs have fur on their surface, while rubes are smooth. Bleggs flex slightly to the touch; rubes are hard. Bleggs are opaque; the rube's surface slightly translucent.
Soon after you begin working, you encounter a blegg shaded an unusually dark blue—in fact, on closer examination, the color proves to be purple, halfway between red and blue.
Yet wait! Why are you calling this object a "blegg"? A "blegg" was originally defined as blue and egg-shaped—the qualification of blueness appears in the very name "blegg", in fact. This object is not blue. One of the necessary qualifications is missing; you should call this a "purple egg-shaped object", not a "blegg".
But it so happens that, in addition to being purple and egg-shaped, the object is also furred, flexible, and opaque. So when you saw the object, you thought, "Oh, a strangely colored blegg." It certainly isn't a rube... right?
Still, you aren't quite sure what to do next. So you call over Susan the Senior Sorter.
So now it seems we've discovered the heart and essence of bleggness: a blegg is an object that contains a nugget of vanadium ore. Surface characteristics, like blue color and furredness, do not determine whether an object is a blegg; surface characteristics only matter because they help you infer whether an object is a blegg, that is, whether the object contains vanadium.
Containing vanadium is a necessary and sufficient definition: all bleggs contain vanadium and everything that contains vanadium is a blegg: "blegg" is just a shorthand way of saying "vanadium-containing object." Right?
Not so fast, says Susan: Around 98% of bleggs contain vanadium, but 2% contain palladium instead. To be precise (Susan continues) around 98% of blue egg-shaped furred flexible opaque objects contain vanadium. For unusual bleggs, it may be a different percentage: 95% of purple bleggs contain vanadium, 92% of hard bleggs contain vanadium, etc.
Now suppose you find a blue egg-shaped furred flexible opaque object, an ordinary blegg in every visible way, and just for kicks you take it to the sorting scanner, and the scanner says "palladium"—this is one of the rare 2%. Is it a blegg?
At first you might answer that, since you intend to throw this object in the rube bin, you might as well call it a "rube". However, it turns out that almost all bleggs, if you switch off the lights, glow faintly in the dark; while almost all rubes do not glow in the dark. And the percentage of bleggs that glow in the dark is not significantly different for blue egg-shaped furred flexible opaque objects that contain palladium, instead of vanadium. Thus, if you want to guess whether the object glows like a blegg, or remains dark like a rube, you should guess that it glows like a blegg.
So is the object really a blegg or a rube?
On one hand, you'll throw the object in the rube bin no matter what else you learn. On the other hand, if there are any unknown characteristics of the object you need to infer, you'll infer them as if the object were a blegg, not a rube—group it into the similarity cluster of blue egg-shaped furred flexible opaque things, and not the similarity cluster of red cube-shaped smooth hard translucent things.
The question "Is this object a blegg?" may stand in for different queries on different occasions.
If it weren't standing in for some query, you'd have no reason to care.
Is atheism a "religion"? Is transhumanism a "cult"? People who argue that atheism is a religion "because it states beliefs about God" are really trying to argue (I think) that the reasoning methods used in atheism are on a par with the reasoning methods used in religion, or that atheism is no safer than religion in terms of the probability of causally engendering violence, etc... What's really at stake is an atheist's claim of substantial difference and superiority relative to religion, which the religious person is trying to reject by denying the difference rather than the superiority(!)
But that's not the a priori irrational part: The a priori irrational part is where, in the course of the argument, someone pulls out a dictionary and looks up the definition of "atheism" or "religion". (And yes, it's just as silly whether an atheist or religionist does it.) How could a dictionary possibly decide whether an empirical cluster of atheists is really substantially different from an empirical cluster of theologians? How can reality vary with the meaning of a word? The points in thingspace don't move around when we redraw a boundary.
But people often don't realize that their argument about where to draw a definitional boundary, is really a dispute over whether to infer a characteristic shared by most things inside an empirical cluster...
Hence the phrase, "disguised query".