Skip to main content

whose materialism? which atheism?

In the last couple of centuries there have been many different materialists with different moralities: Herbert Spenser, Karl Marx, and Friedrich Nietzsche to name a few.  They didn't merely reject the supernatural while otherwise accepting the values of their culture: they changed the moral landscape in a way that cohered somewhat with their materialistic vision.  They differed, however, in the ways in which they changed the moral landscape.

This difference spawns a problem for one who who embraces materialism today.   He must ask his or her self how and whether this doctrine affects his view of human existence.  If he believes, for example, that humans are at some level equal in dignity, then he must ask why he thinks so when other materialists have not.  Suppose that he wanted to persuade a fellow materialist with whom he disagreed about morality:  would he argue on the basis of scientific evidence?  If so, how would that argument fare against a counterargument likewise based upon scientific data.

Consider the racism so apparent in Darwin's Descent of Man.  He takes it as obvious even that the Irish race is inferior to the Scots, and he all but approves of eugenics.  Consider how Herbert Spenser (for whom Darwin expressed his admiration) disapproves of the state's use of resources to help the poor and handicapped.  To what principles might a committed materialist appeal in arguing against these fellow materialist?

Might those principles also be used by someone else (namely moi) to support theism?

I propose that they would: as soon as an atheist tries to build up an adequate account of morality, he starts supplying claims that serve as premises supporting the conclusion that there is a transcendent  and provident Supreme Being.

Comments

Popular posts from this blog

response to friend who suggested that the self is a democracy of neural parts

This is a nice way to try to avoid being cornered re the irreality of the self if you're a reductionist, for you can assert that a pattern obtains at the microscopic level that is not all that unlike the pattern found at the societal level.  No need for the one self that does it all: instead, you have many sub-selfs that compete for dominance or take turns guiding the whole. The problem with this is, however, that the voters/officials are all zombies.  None of them thinks about the whole as such.  And perhaps none of them thinks even about themselves (unless one is a panzoist).  None of them makes a comparison of alternatives. The more this proposed democracy seems like a zombocracy, the more consciousness will be seem to be epiphenomenal. Furthermore, if the oneness of the self is less real than the multiplicity of explanatory neural parts, then why can't each of these neural parts be conceived of as democracy as well?  And why not parts of these parts, et...

what is an organism?

How about defining it as an instance of functional complexity? And treating the list of properties as following necessarily from this definition? Okay, this is very diamond-in-the-rough (or perhaps zirconium...) but here goes my thoughts on the matter: (Complexity) Many diverse parts (functional) acting for the sake of the whole I think I need to add something like "not as the instrument of another" or something like that. Given that they act together as one whole and given entropy, etc., the organism will need to posses more order than its surroundings (homeostasis). It will therefore need to take in energy (nutrition), which it will use to sustain its readiness to interact with its environment so as to preserve its own being (homeostasis again?), but which will eventually break down (death), so that in order for that life form to continue it will need to duplicate itself (reproduction), which, upon occurring, will involve both development (growth) to maturity and...