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Why does God not relieve the acute suffering of a child? This example incites the jury. The child's suffering and mine during a flu episode only differ in degree. The question is why God allows suffering at all. In a world of inevitable death suffering is unavoidable and is therefore as natural as elliptical orbits. Suffering (like its twin pleasure) is morally neutral and a by-product of sentience--cruelty and indifference are not neutral. For God to intervene would be to change the natural order, thus depriving humans of a full range of experience, freedom to act, and full responsibility for those actions. The terms of existence are non-negotiable. God's moral law is the architect's plan for living with these conditions. Does my argument hold any water?

I think your argument has holes that prevent it from holding much water: 1. Our world need not have been a world of inevitable death. Any God capable of creating the universe from scratch is capable of creating its physical laws, so nothing forced God to make our universe one in which everything dies. The creation of a universe having that feature is entirely God's choice. Nor could any sin we humans later committed force God to institute death as a response. That response is not dictated to God by any law; it is likewise entirely God's choice. 2. "For God to intervene would be to change the natural order..." But, again, it's a natural order that God chose to institute in the first place. 3. "...thus depriving humans of a full range of experience, freedom to act, and full responsibility for those actions." As it is, humans don't have the full range of experience: there are things (including pains and pleasures) that we can't experience but other animals can. If the freedom to act is highly valuable...

When you look at non-human animal communication, for instance birds and cats, you can explain what's going on simply in terms of cause and effect. Now, human language is more complex, but if you happen to have determinist beliefs, at some level you believe it's all cause and effect, right? So, when describing why and how people use words, would an ideal observer need to talk about the meanings of words at all, or would the concept of meaning drop out as unnecessary?

Since no one else has answered your question, I'll chime in. I confess that I find it hard to see how any explanation of human communication purely at the level of (say) sounds and scribbles, with no reference to the meaning conveyed by sounds and scribbles, could avoid leaving out something important. But I'm no expert on this topic, so all I can do is recommend reading the SEP entry on "Eliminative Materialism," found here . I'm going to read it now myself.

Is it a matter of convention that 24 September 2017, 17 September 2017, 10 September 2017, 3 September 2017, 1 February 1970, etc. are or were Sundays? Of course, we could have given and can give them a different name. They actually have different names in different languages. We could even have no common name for them. There could be no English language. There could be no Gregorian calendar (at least it could be that no one invented it). And, of course, what people do with Sundays varies greatly from one place or time to another. But it seems to me that it is no convention that these days were, are or will be Sundays. In any case, these thays would always be Sundays.

I presume that anything you would count as a Sunday must recur every seven days and must be the same day of the week. If not, then I don't know what you mean by "Sunday" in your question. But the decision to treat one week as consisting of seven days is entirely conventional rather than natural. (Notice that neither the solar year nor the lunar month divides equally into seven-day weeks.) See this link . According to other conventions, one week consists of more or fewer than seven days, so no particular day of the week recurs every seven days, so no day of the week is a Sunday.

Good Day! I would just like to ask. Is truth relative? Personally, I don't think it is because the question begs you to believe there are instances where it is false which means it is not constantly applicable which makes me question it. However, I find a flaw that I can't quite answer. Let's say something that is true on a specific culture, is false on another, if this is the case, then how could truth be absolute? Or is truth actually relative? Thank you!

I can't make sense of the idea that truth could be relative. Suppose that I find some dish spicy, while you find it mild. We might be inclined to say that (R) "This dish is spicy" is true relative to me and false relative to you, but I think that way of speaking is by no means forced on us and, in fact, is misleading. For if R itself were true, its truth would have to be explained in terms of the truth of this non-relative claim: (NR) This dish is spicy relative to my taste but not yours. NR neither is nor implies the claim that truth is relative. Rather, perceived spiciness is. So too with (P) "Polygamy is acceptable" is true relative to culture A but false relative to culture B. P is an avoidable and misleading way of making the non-relative claim that culture A accepts polygamy whereas culture B doesn't. The acceptance of polygamy is relative to culture, and that's a non-relative truth.

Logic plays an important role in reasoning because it helps us out to evaluate the soundness of an argument. But logic doesn't help us out in the search of truth. Does philosophy have a method/s to find truth ? Is something like truth possible in philosophy ? I just would like to know because, as a guy who studies such a subject, I tried to answer these questions without success. I lack the necessary resource to answer such a question (a definition of truth). By the way, I'm sorry for the bad English; it's not my native language.

I respectfully disagree with your claim that logic doesn't help in the search for truth. On the contrary, we need logic in order to find out what any proposition P implies -- what other propositions must be true if P is true -- which, in turn, is essential for verifying that P itself is true. This holds as much in science as in philosophy or any other kind of inquiry. You suggest that you need a definition of the word truth before you can answer the question whether philosophy can find truth. But if that's a problem, it isn't a problem just for philosophy: it affects science and any other kind of inquiry just as much as it affects philosophy. You could say to a physicist, "Until I have a definition of truth , how can I know whether physics can find truth?" The only difference here between philosophy and physics is that a philosopher will take your question seriously. I don't think you need a definition of truth -- or at any rate not an interesting definition -- in order to see...

I am reading "How Physics Makes Us Free" and have a question about the central Daniel Dennett thought experiment in the opening chapter. The experiment treats body parts, crucially the brain, as a component of the body like a spark plug in a car (brain in a vat). It is, rather, part of an organism and in my mind indivisible from the nervous system. Even when higher brain function is dead a body will still reject a donated organ and attack it as alien. A thousand same-model spark plugs will work in a car without any issues. It is at the level of biology that identity first appears. Yet the thought experiment treats physics and psychology as the only relevant domains. If the thought experiment were true to biology it would not be enough to replicate all the synapses and nerves but the entire body as the biological instantiation of identity. Am I overstating a life-science claim to some part of this scenario?

You give an interesting argument that the ground of one's identity is biological rather than (just) physical and/or psychological. But it may run into a problem. Not only can one's body reject organs transplanted from someone else. It can also, in the case of autoimmune disease, "reject" (i.e., attack) one's own cells and tissues: sometimes the body doesn't "know its own." Yet it seems incorrect to say that sufferers of autoimmune disease have a "compromised" identity. Does this problem cast doubt on your proposal?

On theory that I've heard for the justification of ethics and moral responsibility in a deterministic viewpoint was that they would act as a kind of "conditioning" to make society better (i.e. we reward for the hope of them doing good and the future and punish so they refrain from doing bad). Are there any arguments against this viewpoint, and are there any other arguments for moral responsibility from a deterministic perspective?

This purely instrumental justification for assigning moral responsibility is typical of hard determinism, which says that, because determinism is true, agents are never morally responsible for their actions, even though society can benefit from talking and acting as if they were. One obvious objection is that it would be dishonest and unfair to treat agents as morally responsible if in fact they are not. But there is another deterministic view of moral responsibility: soft determinism. It says that agents can be genuinely morally responsible for their actions, even though determinism is true, provided that the agents (1) act from motives that they would endorse on reflection, (2) know what they are doing, and (3) are not coerced by other agents. All of (1)-(3) are compatible with determinism. For this reason, soft determinism is a compatibilist attitude toward determinism and moral responsibility. It avoids the charge that assigning moral responsibility is dishonest and unfair. You can...

Why is it important to study logic in philosophy? One answer might be that logic teaches you correct reasoning, but that is not something that is unique to philosophy, as it's important in other fields as well (e.g. history, economics, physics, etc.), and those usually do not include any explicit study of logic.

In my experience, philosophy courses take the explicit, self-conscious formulation and evaluation of arguments (i.e., reasoning) more seriously than any other courses of study, with the possible exception of those math courses that emphasize proofs. Moreover, the breadth and depth of philosophical problems exceed those encountered in math. Therein lie the advantages of philosophy courses as compared to, say, math or economics courses. If you pursue philosophy, I think you'll discover that the standards of argumentative rigor expected in philosophy courses surpass -- sometimes by far -- the standards of rigor expected in any courses outside of math, and again they're applied to a much more varied, and often deeper, set of questions.

If there is a category "Empty Set" it has to have the property "emptiness". It must have this property that separates it from every other set. Thus it is not propertyless - contradiction?

I don't see a contradiction here any more than I did back at Question 26649 , which is nearly identical. Yes, the empty set has the property of being empty and is the only set having that property. But the emptiness of the empty set doesn't imply that the empty set has no properties. On the contrary, it has the property of being empty, being a set, being an abstract object, being distinct from Mars, being referred to in this answer, etc. Why would anyone think that the empty set must lack all properties?

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