Are You a Practical Existentialist?

For many years now I have spent a significant amount of time speaking to college students at campuses around the Chicagoland area. What I love about speaking with college students is they are in an environment of idea exchange and they enjoy engaging in thought provoking conversations. I often ask students where they find meaning for their lives and I often get answers in a similar vein; they usually tell me that meaning is wrapped up in what they will do with their lives or with whom they associate. That is the answer of a practical existentialist (whether they know it or not).

Some of you may be asking, what is existentialism? It is a philosophical system that has been attributed back as far as Søren Kierkegaard, a 19th century Danish philosopher. This system of belief can be boiled down in its core to the statement, existence precedes essence. The opposite view would be called essentialism and would hold that essence precedes existence. So, for the existentialist, what we do gives meaning to who we are. Our existence determines our essence. Friedrich Nietzsche was another famous existentialist as he pursued his "will to power," his quest for the overman (sometimes referred to as the superman).

I often hear people say that they determine their own meaning; in fact, it has become a rather common mantra in our days. The question is, can we determine our own meaning and purpose? I obviously don't think so as I believe that ultimate meaning and purpose always comes from the designer and creator. In our case, I believe that we are designed and created by God who gives us our ultimate purpose and meaning. However, what if we were merely the product of some blind process of natural selection. I say blind (which some evolutionists would dispute) as it is not guided by anything other than events which have no foresight as to what the end result will be (it is hoped it is survival). But, is survival a purpose for a person's life? I think it can be an outcome, but as a purpose, I think it is a rather hollow one, if it is one at all.

One could always ask, is survival an end or a means to a further end? I don't think that survival is an end, but merely a means to a greater end (child rearing, experiencing the world, etc.) Then we need to ask the same question of those, "are they ends or means to a greater end?" Let's take child bearing and rearing. Is that an end or a means to an end? It seems that it is a means and not an end in itself Yes, we enjoy our children, but when we consider child bearing and rearing, we would then have to say that our children have that end as well, as will their children, and their children, ad infinitum. It seems to me to be a means and not an end in itself. We need to consider each of these supposed ends and question whether they are truly ends or simply means to a greater end.

A second question to ask is, what would happen if I lost that which gives life meaning and purpose, could I go on with life or would it all be over at that instance? Most people, when I ask them that question, will tell me that they would go on, which indicates to me that it is not a true purpose or source of ultimate meaning. True and ultimate meaning, when taken away, would and should mean that life is over for us - we have no purpose for living any longer. True, some people feel that at the loss of a loved one; however, even if for a little while, they continue to live and survive. I believe that if that source of ultimate meaning ceased to exist, then we would cease to exist. If we continue to exist after that thing ceases, then it means that we had some other hidden purpose that kept us going.

The Apostle Paul said it well, "If the dead are not raised, “Let us eat and drink, for tomorrow we die." (1 Cor. 15:32) But, as he said earlier in that chapter, "But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep." (15:20) Paul concludes this chapter by writing, "But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain." (15:57-58) Our labor is not in vain because God has created us for a purpose and with a mission, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” (Luke 10:27) Jesus said that on these depend all of the Law and the Prophets (Matt. 22:40).

Our purpose, as defined by our Creator, is to love him and to love our neighbor. These are ends in themselves rather than means to a greater end. Sure, loving God and our neighbors can produce benefits; however, that is not why we are to love them, we are to love them because that is the purpose for which we were designed and created and we are fulfilling that ultimate purpose. God is relational and he created us to be in that relationship with him and with others whom he has created. That is our purpose and that is what gives us ultimate meaning. So, are you an essentialist, who believes that God defines our meaning, or an existentialist, who believes that we define our own meaning through what we do? Something to think about...

What is True and Can We Tell? Reflections on Inception

Which is more difficult, to awaken one who sleeps or to awaken one who, awake, dreams that he is awake? --

Søren Kierkegaard, Works of Love (1847)


These words, though written more than a century and a half ago, could have been written about Christopher Nolan's latest movie, Inception. This movie, if you have not yet seen it, is a labyrinth of dream sequences of different levels into which the main character, Dom Cobb (Leonardo DiCaprio) enters with his team to implant a thought into the head of Robert Fischer (Cillian Murphy) so that he will break up the oil empire that his father is set to leave him upon his imminent death.

Cobb, an architect by training, left the world of designing buildings to enter the world of designing dreamscapes. He develops his skills to not only extract information from people by entering their dreams, but to also implant ideas, leaving no trace of his having done so. Cobb is approached by Fischer's competitor and enticed by the offer of being able to return to his home and kids from whom he had been estranged due to legal troubles. To do this, he must go into the consciousness of Fischer through his dreams and continue going deeper and deeper into those levels of his consciousness until he can implant the thought without leaving evidence of his having been there.

The story combines elements of Dante with hints of Freud as the team delves lower and lower into the mind of Fischer, while at the same time, Cobb battles his own memories of his kids and his deceased wife for whom he carries the guilt of her death. The story is a parallel between what Cobb is trying to accomplish in the mind of Fischer and what is going on in his own consciousness. As he goes into the dreams of others and plunges deeper into their consciousness, he can't help but bring along the memories that haunt his own.

Nolan uses different images to depict this Dante type going down in the life of Cobb as he tries to keep these memories caged up within him, only to have them escape at the most inopportune moments. In the end, Cobb appears to conquer these plaguing visions, but is it too late? That is where the audience is left questioning in the end. Has Cobb returned to reality? Can one distinguish between reality and a dream? Can one awaken a person who dreams that he is awake? Nolan leaves us wondering what is real and true and what is not. Does the spinning top tumble in the end or keep spinning? We may never know...

While this movie is a fun thought experiment, it is not indicative of the world in which we find ourselves. Yes, there are those who would have us believe, as Nolan hints at in this movie, that all expressions of reality that we experience are merely that which our minds produce. The real world, according to these solipsists (for that is what they are called) merely exists in the mind of the thinker and does not exist outside of the mind. To seriously pursue that line of thinking, I believe, would lead a person to madness. To doubt one's intuitions is to question all of reality as we experience it and that is an endless pursuit downward into the abyss of nihilism.

Jesus said, "I am the way, the truth, and the life..." He spoke as if what Francis Schaeffer called "true truth" actually exists and the it was embodied in him. The reality toward which it pointed was the Father, for he said, "No one comes to the Father except through me." (John 14:6) In other words, our pursuit of truth should result in a restored relationship with our Creator, which makes sense. If we want to understand our meaning and purpose, who better to reveal that reality than the one who created us with a purpose in mind.

In the end, Cobb's pursuit led him back to the relationship with his children (if you believe that, in the end, he was not still caught in a dream state), and that is a good pointer to the ultimate relationship to which we are called, but only a pointer. One of the benefits of human relationships is to point us to a still greater relationship, the relationship with God through Jesus Christ. The Apostle Paul says, "now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known." (1 Cor. 13:12) That is the truth we are called to pursue.

In the end, Cobb's pursuit led him back to the relationship with his children (if you believe that, in the end, he was not still caught in a dream state), and that is a good pointer to the ultimate relationship to which we are called, but only a pointer. One of the benefits of human relationships is to point us to a still greater relationship, the relationship with God through Jesus Christ. The Apostle Paul says, "now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known." (1 Cor. 13:12) That is the truth we are called to pursue.

The What and the How

You are probably looking at the title and asking, "what are you talking about?" Well, this topic came up during a discussion I am involved in on my local college campus. We've been discussing the idea of telos for some time now. For those not familiar with the word or the concept, telos means end, purpose or goal. In other words, when the author of the Westminster Shorter Catechism asked the question, "What is the chief end of man?" he was asking, "What is man's telos or purpose?" The pursuit of meaning has been, I believe, one of the oldest pursuits of man.


So, your asking, what does the title of this blog post have to do with this discussion of telos? Let me explain. The question was asked whether we could tell what a thing was by how it was made. In other words, can we describe a thing, its composition, its features and make up, and determine what it is? Let's use a hypothetical to try to illustrate. Suppose an alien craft was passing by our planet and something fell off and landed in such a way that it remained completely intact and undamaged. Suppose also that this object was something that we had never seen, made from a material of which we were completely unfamiliar. In other words, it is a completely foreign object to our observers, scientists and philosophers.


Our researchers would take pictures of it, try to determine what it is made from, and try to determine its function. Let's also suppose that they were able to reduce the material make up to its base elements, all of which were common to the universe, even though the final make up of those elements was unfamiliar (I am supposing that the aliens had some technique to uniquely change the structure of these materials into a unique finished material for the sake of this illustration).


So, we could determine what its make up was, its shape, size and weight, but would that tell us what it was? No, I don't think so. In essence, we would need to know the intent of the designer to know what it was and what its function was. In other words, we could not determine a "what" from a "how".


Sometimes, I feel like that is what many are trying to do today. We look at evolutionary theory and theories are constructed as to how some creature developed, or even, some feature of the creature. But, does that description, even if it is valid, determine what that thing is? If we knew nothing else about the feature or the creature, like the foreign object from the alien craft, would merely describing its make up and development determine its telos? I don't think so. Now, suppose we are the product of purely natural processes, how would we determine our telos, or would we even have a telos? I don't think that natural processes determine telos. Telos always seems to come from the mind of a designer. Machines obviously don't think and don't determine their own purpose.


If we are merely glorified machines, I don't know why it would be any different for us. In fact, I am

not sure what it would mean to determine one's own purpose and if it could be done, why any purpose, say being an evil dictator, would be any worse or better than determining that you were going to help the poor. After all, given the scenario that one determines his or her own purpose, who could say that the one that he or she chose was wrong.


I don't see that a how could determine a what. I think that the chief end of man must be determined by the one who designed up and designated our purpose. He has revealed that the chief end of man is to glorify Him and enjoy Him forever.

The Fatal Flaw in Double Blind Prayer Experiments

We have all likely seen the reports on these "double blind" prayer experiments. The idea is to test whether prayer "works". Here is how these experiments work. First, a group of people with longer-term illnesses is identified, usually these people are hospitalized so that results can be tracked. Next, a group of people is identified to pray for these ailing people.


These types of studies, in addition to trying to determine whether prayer works, have been used as evidence for and against the existence of God. The U.K. radio program, Unbelievable?1, recently featured a discussion between U.S. atheist and professor of physics, Victor Stenger and British Christian and statistician, David Bartholomew on the issue of whether double-blind prayer studies prove or disprove the existence of God.


Bartholomew took the same position that C.S. Lewis took during his lifetime, that these studies prove nothing regarding prayer or the existence of God. Gregory and Christopher Fung quote Lewis as saying, "The trouble is that I do not see how any real prayer could go on under such conditions...Simply to say prayers is not to pray; otherwise a team of properly trained parrots would serve as well as men for our experiment."2


One of the most recent of these studies, conducted by the Harvard Medical School, was The Study of the Therapeutic Effects of Intercessory Prayer (STEP). The study, conducted over 10 years, with the cost of $2.4 million, produced the kind of results that C.S. Lewis would not have been surprised to see. This study included over 1,800 patients with heart conditions requiring surgery. The patients were divided into three groups: one group knowingly received prayer from a group of Chrisitans; the second and third group were told that they may or may not receive prayer; with one receiving prayer and the other not. The first group for whom prayers were offered to their knowledge, actually did worst of all, followed by the group that didn't know that they were receiving prayer but actually did. The group that did the best was the one for whom no prayers were offered by the research prayer group.


The researchers were actually not surprised by the results as they suspected that the first group might have felt pressure to get better knowing that prayers were being offered. Evangelicals have offered other reasons for the results, such as that many of those who didn't receive prayer from the research prayer team probably did receive prayers from family members and friends. However, I would like to add another idea to the mix.


Even though these are double-blind experiments, there are actually three parties involved, and the third party cannot be blinded to the study. Of course, God is that third party and God is fully aware of what is going on in these experiments. Victor Stenger asserted on the radio program that God would want to answer prayers for those who are sincerely seeking him, he would want to make himself known. Stenger argues that a God who hides himself cannot exist. He says that a good God, a moral God would not deliberately hide himself from people who are open to the possibility of his existence. Stenger says that given positive results of this type of prayer study he would immediately return to the church of his youth, the Roman Catholic church.


I have a few things to say about this argument. First, I don't believe that God hides himself from his creation. The Apostle Paul tells us in the first chapter of the Book of Romans that "what can be known about God is plain to them, because God has shown it to them." (v. 19) Paul explains that God's "invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they [we] are without excuse." (v. 20) This hardly seems to be describing a God who "hides" himself. On the other hand, I do believe that God keeps an epistemic distance from his creation so as not to force us to believe, and this may be to what Stenger is actually referring.


The main issue is that God is not necessarily interested in our believing that he exists. What, you ask, God doesn't want me to believe that he exists? That is not what I am saying. God could make it very clear to all creation that he exists in any number of ways. But, what would that accomplish? He would have a world of people at a point in history who know he exists; however, would that mean that he would necessarily have more people who trust in him? I don't think so. In fact, many would come to resent God forcing himself upon his creation.


Suppose that the government came along and decided that they would choose who your spouse was going to be, do you think that the knowledge of your intended spouse's existence and selection would cause you to love him or her? No, in fact, many would resent being told who to marry and many would resist that union. So why, given the irrefutable knowledge of God's existence, would it lead Victor Stenger or anyone else to love and trust in him? People, especially Americans like Stenger, don't like being bullied, and that is just how many would take this kind of imposition of God into the lives of his creation.


I, like the Apostle Paul, think that there is enough evidence for God's existence for those who are open to honestly considering that evidence. I think that the evidence is quite good for God's existence and am laying out some of those evidences this Summer in a class that I am teaching. However, this same evidence is rejected by people every day. In other words, God is not going to force the issue, but he is willing to make himself known to those who diligently seek him out.


So, let's scrap these prayer experiments and remember that God is not a cosmic vending machine. We cannot simply put in our prayer token, push a button and look for that packaged answer to prayer. God is a person who is fully aware of what is going on with these studies and what impact would come from giving positive results. It is interesting that these studies sometimes do produce results that some interpret to show that prayer "works," yet still, unbelievers make excuses as to why the study was flawed. So, I would beg to differ with Dr. Stenger and say that no matter what the results, it won't change in what a person puts his or her trust. It may make them more likely to pray, but not more likely to trust in the God who hears those prayers.


2. What Do Prayer Studies Prove? Gregory and Christopher Fung, Christianity Today, May 15, 2009

Roe v. Wade & Imago Dei

It has been 37 years since the ruling of the Roe v. Wade case by the U.S. Supreme Court. To date over 51,000,000 babies have "legally" lost their lives as a result of this ruling. That is the equivalent of roughly 17% of the current U.S. population. We can honestly say that a generation has been lost. The city of Jackson, MS decided to create a display to represent what this looks like in pennies - that is a half-million dollars worth of pennies.



However, how does one put a value on a human life? Well, there are

a few ways to do this. First, from a purely naturalistic point of view, we can sum up the cost of the ingredients. Here is a list of what makes up the human body: 65% Oxygen, 18% Carbon, 10% Hydrogen, 3% Nitrogen, 1.5% Calcium, 1% Phosphorous, 0.35% Potassium, 0.25% Sulfur, 0.15% Sodium, 0.15% Chlorine, 0.05% Magnesium, 0.0004% Iron, 0.00004% Iodine; the actual weight of these ingredients will vary by body. Yet, the rough estimates of the cost of these elements would run between $5-$90.


Still, we look at the body and we know that it is not just the materials that make it up, it is made up of complex parts, so what would they cost? It must first be understood that it is illegal to traffic in human body parts. However, the website Accuracy in Media recently ran a story of a human kidney that was being auctioned off on eBay. The bidding hit $5.7 million before eBay put a stop to the auction. I mentioned that it is illegal to traffic in human parts; however, that does not apply to the parts of aborted babies. In that case, a spinal cord can bring in $325 and a brain $999.


As far back as Plato and Aristotle, it has been understood that man has a soul, so even if we added up the "sum of the parts," we would still have an aspect to us that could never be sold on eBay; and, despite what you see in books and movies, the soul cannot be sold. In fact, there is an aspect to the soul that gives it this immeasurable value, which is that it is made in the image of God (Imago Dei). When God created man he said, “Let us make man in our image, after our likeness." (Gen. 1:26) David describes, "For you formed my inward parts;you knitted me together in my mother's womb. I praise you, for I am fearfully and wonderfully made...Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there was none of them." (Psalm 139: 13, 14a, 16)


It is for this reason that every time we abort one of these precious little ones we killing one made in the image of God and knitted together by him. It is true that we cannot destroy that soul as that is eternal; however, we are taking the life of God's creation, an innocent life. When my wife and I saw the movie Amazing Grace a few years ago, we both walked out weeping and wishing that God would raise up a Wilberforce for our times to help bring an end to this blight on our society. May we pray for an end to this scourge and do what we can to support life.


The Real Thing and the Really Real

Years ago, in fact when I was a kid, Coca Cola had a tagline, It's the Real Thing. I'm not sure why they believed that this was the right message for the time (1969), but for some reason that is the message that their marketing team thought was most important to convey. People always feel more secure dealing with the real thing in these days of fakery and fraud. We want to know when we buy something online that we are going to get the genuine item and are dealing with a legitimate merchant.


It has been often said that when a federal agent wants to learn to spot counterfeit currency, they must first know the genuine currency inside and out, so much so that it is easy to spot the fake. We live in an age of technology in which it is much easier to make realistic looking fakes. It has made many of us cautious and skeptical when reading marketing pitches, buying items online or in stores, and even when listening to the media.

There is another level of skepticism that is rising in our time and culture related to the nature of reality. This new skepticism would have us believe that reality consists only of that which one can see, feel, hear, taste and smell. In reality, this type of skepticism is not new, but merely a repackaging of an old skepticism that dates back to the 17th and 18th centuries A.D., which itself was a repackaging of skepticism that dated back to the 4th and 3rd centuries B.C., which was a repackaging of skepticism that dates back to the Garden of Eden. Wasn't it the first skeptic who started his question with the words, "Did God actually say...?" Skepticism is not new, however, it is being renewed in our time in the guise of the new atheists.

C.S. Lewis set up this type of battle of the mind against skepticism in his book, Til We Have Faces, his retelling of the ancient myth of Psyche and Cupid. It is Orual in Lewis' book who is in the battle with skepticism as she is raised on Greek philosophy by a materialist known as The Fox. Even when she has an encounter with the gods and the immaterial world into which her sister, Psyche, has entered she simply dismisses it once the vision has gone away. Throughout the book she is in a battle to suppress that immaterial reality and to hold on to her belief that reality consists of the material world.

I often encounter this same attitude these days in people with whom I have discussions. Their attitudes are much like the Kangaroo in the movie Horton Hears a Who who said, “If you can’t feel it, see it or hear it, it does not exist!” The question is whether this is true? Is the physical stuff all there is, or is there a reality beyond the physical stuff?

Plato certainly seemed to understand that the physical stuff was not all there was to reality. He understood, in fact, that it is the immaterial forms (the perfect idea of what is represented in the material world) that were the highest and most fundamental nature of reality, and not this world of material world. This was one of the ways that Plato overcame the problem of universals or ideals (i.e. how does one account for perfection or ideals if everything is in flux). I think that in many ways Plato was moving in the right direction with his thoughts, although, I think where he missed the mark was to have abstract ideas without a mind from which they originated. It seems to me that it is more logical and reasonable to think that these ideals were the thoughts of a perfect being - God.

The author of Hebrews echoes these types of ideas in the ninth chapter when he compares the earthly tabernacle (the tent that served as Israel's meeting place with God as they traveled through the wilderness) with the new tabernacle that God has prepared for us. The author writes,
11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. 13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
Friedrich Nietzsche, in his book Thus Spoke Zarathustra, wrote of Jesus, "If only he had remained in the desert and far away from the good and the just! Perhaps he would have learned to live and to love the earth - and even to laugh! Believe me, my brothers! He died too early; he himself would have recanted his teaching if he had reached my age! He was noble enough for recanting! But he had not yet matured." (from On Free Death, p. 55) Nietzsche's mistake was to think that this world was all there was to reality, when in fact, Jesus knew of a better reality - he knew the difference between the real and the really real.

If this physical world is all there is to reality, maybe Nietzsche was right and we should learn to love this world and eat, drink and be merry (even though Nietzsche himself never epitomized this in his life). On the other hand, if Jesus and the authors of the New Testament were right, then we are called to a different mindset, one completely opposite of what Nietzsche advocated. The Apostle John writes,
15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world—the desires of the flesh and the desires of the eyes and pride in possessions—is not from the Father but is from the world. 17 And the world is passing away along with its desires, but whoever does the will of God abides forever. (1 John 2:15-17)
Jesus, through his resurrection demolished the idea that this physical world is all there is to reality. Jesus told his disciples that he was going to prepare a place for them and that he would come back and take them with him, he said "I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.” (John 14:6,7) In Jesus we have seen God.

Jesus himself is the bridge between what we see as real and that which is really real. He left heaven to enter into space and time. He left the immaterial world to take on flesh and blood. He is evidence to all who will see and hear that there is a reality that we cannot now see or hear, but which is more real that which we do now see, hear, feel, taste and smell. Like Orual, we can convince ourselves that it doesn't exist, or we can embrace what we truly know deep down, that this world is only a pointer, an indicator, a sense of longing for the truer reality that lies beyond it. Let me return to C.S. Lewis to tie these ideas together. He wrote in Mere Christianity, "If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world." And so we are...

PZ Myers' Morality

You may not be familiar with PZ Myers; however, he is one of the vocal new atheists out there ranting against the existence of God, and Christianity in particular. Myers is an associate professor of biology at University of Minnesota, Morris and publishes a blog by the name of Pharyngula.


I recently came across a post by Myers entitled I'm so sorry for you, Indiana in which he comments about an interview given by Mitch Daniels, governor of Indiana where Daniels addresses the topic of morality and Christianity that Myers says was "embarrassingly bad." Daniels makes the point:
To me, the core of the Christian faith is humility, which starts with recognizing that you're as fallen as anyone else. And we're all constantly trying to get better, but... so I'm sure I come up short on way too many occasions.
Myers responds that he believes the "core of Christianity has never been humility , but arrogance." Why does he draw this assessment? Simply because Christianity claims that we can know and have a personal relationship with God. In fact, he believes that all this Christian talk about being fallen sinners is false modesty. What Myers is claiming is to know the minds of every single Christian living such that he knows that any claim of being a fallen sinner is really just the false modesty of an arrogant person! It seems that Myers, who denies the existence of an omniscient being, is somehow claiming to be one. I've often heard that those who deny the existence of God will find a replacement, oftentimes in their own mirror.

Yet, the point of this post is to discuss Myers claim that morality doesn't need to be grounded in God, but can simply be grounded in man. In fact, Myers makes the audacious claim that there "is no eternal standard of right and wrong." His claim is that standards change with time. Really what he is claiming is that there is no objective standard of right and wrong.

Myers has already, in his post, castigated the Bible for justifying slavery and God for ordering the slaughter of women and children. Even more, he claims that equality was an ideal of the Enlightenment rather than Christianity. He claims that a 1st century B.C. Judean priest would be calling for the wrath of Jehovah on the likes of Pat Robertson and James Dobson "who lead millions into a life antithetical to ancient Jewish custom."

Myers, however, has a different answer from Daniels and other Christians when it comes to morality. He says,
I'd answer differently. In the absence of a god-given absolute morality, all that matters is how we treat one another in this one life we have. What flows naturally to me is not brutality, which requires an absence of awareness of the suffering of others, but recognition of the fact that my fellow human beings really are my equals: we're all going to die, we only have these few brief decades of life, and who am I to deny someone else the same opportunities I've been given?
My question to Myers is if morality is not grounded in anything objective or eternal, then why is his answer any better than Daniels' or Hitler's for that matter (he also refers to Hitler in his post - for what would a discussion of morality be without invoking Hitler?) Who says that it matters how we treat one another? On what basis does he consider suffering to be bad? We would all agree that not all suffering is bad as many of us willingly expose ourselves to suffering when we go to the dentist or college or even to a football game in temperatures that are below zero (I grew up in Green Bay, WI and did this on a number of occasions). So, obviously suffering is not a universal wrong, on what basis does Myers determine some suffering to be wrong?

Now, I am not saying that these behaviors are right, simply saying that when Myers rejects objective standards, he must then defend why I should consider his standards to be binding on me or anyone else. If morality is not grounded objectively, then he is merely expressing his opinion, or maybe the opinions of a group with whom he happens to agree, but he is not expressing objective morality.

Myers is holds to what is known as hard atheism, in other words, he holds a belief that God does not exist. He says, "There are no gods, no objective enforcement of a benign morality on us." Since there is no God (or as he says, gods), then that means that we need to figure out our own morality. Myers says that we "should build our morality on reason." But how is this done? How do we figure out what is right or wrong based upon observation and reason alone without an objective basis against which to test our reason. It is like measuring without an objective standard by which to measure or reasoning without an objective truth by which to check our reason. Whose reason reigns supreme?

C.S. Lewis spoke about this in his book Abolition of Man when he speaks of the Innovator in values, the one who tries to arrive at moral values through reason alone. He explains that reason can be broken out into two categories. First is practical reason which "confess that judgements such as society ought to be preserved...are not mere sentiments but are rationality itself; or else we must give up at once, and for ever, the attempt to find a core of 'rational' value behind all the sentiments we have debunked." He says that the Innovator will not take this alternative as it seems too much like objective morality. So, it seems that Myers must explain what he means by reason. Maybe he takes Lewis' second alternative, which fits better with an evolutionary framework, that of instinct.

This seems to be the only alternative left for the naturalist as reason would require some sort of plumb line against which to assess our reason. There has to be an objective standard or reason will be left to the individual's own judgment. However, instinct leaves us no better off, for we would ask, whose instinct should we trust? How do we know who is more highly evolved and therefore whose instincts are more trustworthy if we have no objective standard against which to measure?

You see, Lewis had it right 65 years ago when he wrote this Abolition of Man, yet, somehow the new atheists still haven't figured out that reason alone cannot get one to objective morality. Unless we are all using the same external standard to measure weight, length, height or depth; unless we are using the same mathematics and rules of logic (which themselves are not arrived at by logic, but simply known to be true); unless we trust an objective external ground of logic which itself is eternal and to which we are bound, then morality is simply a matter of one's tastes and preferences and nothing more.

One can deny the existence of God, as does Myers; yet at the same time, one also is denying the existence of objective morality, along with a host of other ideas and concepts which I don't believe we can live without. Myers wants to give up God, but still retain all of the benefits of what God brings to us. It is time that he faces the reality that if he gives up God, he also gives up objective morality and has no right to say that anyone is wrong; at best, he can say that he simply doesn't prefer their behavior and ideas. I will take his displeasure into consideration and go on trusting God and living with the reality of real objective morality.