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I'm using the term "superiority" to only represent the dualing moral/ethical systems here. I am not attempting to trap you into saying you're superior or claim it for myself. Although I believe you can claim the superiority of a system without automatically saying that you the individual are superior.
In that vein, I think you must be claiming a "superiority" or authority for the naturalism here for which you've explained your rationalization for and I accept its reasonableness.
I was never really tallking about any individual here, but rather just systems. And again, let me be clear, my belief as a relativist is that there is no objectively "superior" ethical system, full stop. I merely laid out the salient differences between a secular and faith-based ethical system. Whether anyone thinks one is superior to the other (for the reasons outlined above) is a subjective value judgement.
I'm also having a bit of trouble as I'm not defending all theisms here, because while they have similar traits, they differ wildly from each other. Another reason I'm having trouble here is because much of naturalism's tenets were formed, or at least identified, by prominent Christians (St. Paul, Augustine, and Aquinas). I have no issue with natural law because you are correct that we logically know the difference between "right" and "wrong."
On the contrary, I don't agree at all that we logically know the difference between right and wrong.
The differences in our perspectives I'll guess are 1) where does that moral come from, 2) Is it sufficient, and 3) who defines it? I don't think it is sufficient in of itself because it is limited only by our minds, it must come from somewhere and it cannot be proved to have simply evolved itself as an accident over time, and who determines what constitutes the body of naturalism? This last point is very important IMO because I don't know how a naturalist and a Catholic would differ on the initial issue on which this tangent grew from, or many other contentious issues such as homosexual marriage or even gender ideology. I'm just going to guess that some if not most naturalism proponents would disagree with the Catholic position on such issues, but who or what is to mediate infallibly or even with very high fidelity? Who is to say the Greco-Roman natural law is inferior to a jungle natural law where might makes right?
Precisely! Who is to say which natural law is "inferior" to the other?? That's the question that's plagued anthropologists, sociologists, theologians, and philosophers for centuries and millennia.
I'm pretty firmly of the belief that much of human behavior and most of our ethical norms are directly the product of evolution by natural selection. When you state that "it must come from somewhere," (which to me intimates a supernatural origin) that sounds more like a proclamation from your gut than an assertion supported by any evidence.
Prehistoric human beings thrived and multiplied due to our ability to 1. Engage in clever, abstract thought which allowed us to create useful things no animal had before 2. Cooperate in family units and in ever-increasingly large multi-family groups. Compassion, love, respect, patience, and not stealing from or wantonly murdering everyone are emotions and behaviors that can be selected for through naturalistic means. (Sapiens: A Brief History of Humankind by Yuval Noah Harari is a pretty interesting read on this very topic)
But again we disagree because I see nothing wrong with systems of morality only being limited by our minds. And I think they are sufficient. Mostly because I think all systems of morality, even the purportedly divine ones, originated from the human mind as well. The latter simply said it was from a being greater than humans to add that extra layer of authority.
In this way I also find it hard to differentiate anyone who has an individual set of morals, be it a naturalism/materialism ethical code, another secular philosophy like nihilism, or a protestant who recognizes no authority other than their interpretation of the Bible. Any of them could claim to be "unfalsifiable" in your described sense above. And I want to stress that I'm making the comparison not dismissing your arguments above but rather to look at them from the perspective of an authority or arbiter or cohesive sense of order. Because while I agree with your premise of naturalism morals, I do not believe they are sufficient.
To be clear, I didn't say the ethical systems themselves were unfalsifiable. Indeed, a secular system of ethics (or for that matter, any set of ethics) has to be based on a set of value judgement axioms, and these axioms are not provable or unprovable like some mathematical proof.
What I said was that professions of faith or faith-based beliefs [involving theists / the supernatural] were unfalsifiable. The important corollary of this is that the value judgement axioms comprising a religious ethical system are frequently claimed to originate not from a human mind, but from a maybe omniscient omnipotent omnipresent deity whose existence is not empirically demonstrable and certainly not logically falsifiable. And that's where I have a problem.
To be very clear, it's not objectively superior to ascribe to secular axioms which originate solely from the human mind vs ascribing to axioms which are claimed to originate from God or Allah or Brahma or Zeus. I just subjectively think it's better if we all ascribed to the former because then I don't have to argue with someone who thinks the infallible literal creator of the universe wrote them a specific guide on how to comport themselves.
Lastly I want to address what you said about faith. It's been a large point in your discussions that I haven't really discussed yet and I've realized now that I had to make one of the points above to speak on it. Because Natural Law and reason are not opposed to teachings in the Catholic church faith is not needed in determining them. Faith concerns itself with what cannot be empirically reasoned or proved. It is present in that which is divinely revealed that fills in the knowledge gap. It's that part which gives authority and weight to natural law. Faith is not a carte blanche that can be used as a cudgel to justify fringe beliefs. And that's why I said that no legitimate religion or philosophy can claim as such.
The perspective you espouse is pretty specific to post-Aquinas Catholicism and indeed the attempt at reconciliation of reason and faith is certainly pretty ubiquitous in this group. But again, you only need to look at history to see how this sort of God of the Gaps view took hold as more naturalistic explanations for physical phenomena became increasingly common. "Reasonable" religion is nothing but a shifting goalpost in time, perpetually moving in the direction of more and more abstraction as secular culture/ethics and scientific advancement determine what is actually reasonable.
And as far as faith not being a cudgel that can be used to justify fringe beliefs....let me ask: 1. How exactly do you define a "fringe" belief? 2. Who is the authority that says my personal faith can't justly be used as such a cudgel?
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