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Old 04-10-2003, 02:40 PM   #121
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Originally posted by yguy
Disbelief and rejection are not the same, as I'm sure some atheists will agree.
So do you reject the evidence for Allah, or disbelieve it?
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Old 04-10-2003, 02:48 PM   #122
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Originally posted by yguy :

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I intend to continue saying what I think. If you don't like it, your options are to ignore me or try to get me banned.
Then don't take it the wrong way if I ignore any argument by assertion you make. Argument by assertion belongs in Elsewhere , not in Existence of God(s) .

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It's not obvious to me. In fact, I would venture to say it's argument by assertion.
I'm just reporting my own phenomenal states here, and you'll have to trust I have epistemic access to them.

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First of all, some people make the planet a better place by dying.
I see no reason to think every dying person makes the planet a better place by dying, and that has to be true for God to exist, because otherwise they're dying needlessly.

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Second, you appear to think that because God allows the suffering, it's His fault that it exists. That does not follow.
I think it does. If I let something happen that I could have prevented, I'm partially responsible. I want to know whether you accept or reject this moral principle: It is better to prevent needless intense suffering than to allow it.

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Which is better: 10,000 people leading tranquil, unchallenged lives, or one person developing extrodinary character through hardship?
My position is that the two don't have to be mutually exclusive. But I think a person developing extraordinary character not through hardship is better than that person developing it through hardship, because the hardship is needless.

Suppose a person becomes sympathetic through one of two ways. Either she observes ten thousand babies being tortured, or she observes five thousand babies being tortured but has superior empathic capabilities so she develops the same amount of sympathy. The latter situation is obviously better. Same extraordinary character, less suffering. God has the power.

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Sometimes one can see where one is ABOUT to go wrong - which I would if I tried to understand that nonsense.
But it's not nonsense. In fact, I'd wager that over 95% of the posters on this board could understand it my analysis. My suspicion is that you're too lazy to try.

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There could be a good effect from going through the pain. Without the Soviet gulags, we would not have had Solzhenitsyn, for instance.
There, right there, you're presupposing that God doesn't exist. I think you're a closet atheist. You said that without gulags, Solzhenitsyn couldn't exist. That presupposes that God doesn't exist, because God could have brought Solzhenitsyn into existence without the use of the gulags. If you're an atheist, why are you arguing for theism?

As for my point about the boy, it's plausible that the boy's suffering caused some good effects, but I've never denied that. I deny not that the suffering was sufficient for some good effects, but that it was necessary for some good effects.
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Old 04-10-2003, 05:22 PM   #123
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I think it does. If I let something happen that I could have prevented, I'm partially responsible.
The question is, using the fire & brimstone after-death paradigm, whether an eternity in Hell is worse than being forced to accept God's will. Again, we have no grounds for assuming that it is.

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I want to know whether you accept or reject this moral principle: It is better to prevent needless intense suffering than to allow it.
I cannot accept that principle as of now.

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My position is that the two don't have to be mutually exclusive. But I think a person developing extraordinary character not through hardship is better than that person developing it through hardship, because the hardship is needless.
Here we are again, thinking that because we can conceive it, God can do it. I can conceive of God being both good and evil, neither good nor evil, able to beat Himself at arm-wrestling, etc. Some such conceptions are more obviously illogical and capricious than others, but they are invariably a waste of time.

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But it's not nonsense. In fact, I'd wager that over 95% of the posters on this board could understand it my analysis. My suspicion is that you're too lazy to try.
I have no doubt that the bridge you have built is structurally sound. From where I am, miles away, I can see that you have built it in the middle of a desert, where I have no desire to go.

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There, right there, you're presupposing that God doesn't exist. I think you're a closet atheist.
If you insist on ceding me a strategic advantage, be my guest.

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You said that without gulags, Solzhenitsyn couldn't exist. That presupposes that God doesn't exist, because God could have brought Solzhenitsyn into existence without the use of the gulags.
The gulags were satan's doing, not God's. He used satan's own evil against him to produce good. Even so, none of that suffering was God's fault. The Solzenitsyn types saw that, realizing that they had brought it upon themselves.

The level of suffering in the world is not God's idea, even though He can help a person use it to become better than he would otherwise.
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Old 04-11-2003, 06:07 AM   #124
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TM: It is better to prevent needless intense suffering than to allow it.

yguy: I cannot accept that principle as of now.
Ah, the powerful moral grounding of Christianity in action yet again. What is this, the thousandth time that Christianity's self-refuting or nihilistic moral character has been explicitly demonstrated here?
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Old 04-11-2003, 09:30 AM   #125
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Originally posted by yguy :

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The question is, using the fire & brimstone after-death paradigm, whether an eternity in Hell is worse than being forced to accept God's will. Again, we have no grounds for assuming that it is.
I don't know what relevance this has at all. Do you agree that if I let something happen that I could have prevented, I'm partially responsible?

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I cannot accept that principle as of now.
As Clutch pointed out, this just demonstrates the complete moral bankruptcy of the Christian. If you saw a child drowning, and you knew that her drowning was needless and therefore wasn't going to cause a greater good to occur, you would still have no reason to save the child? You wouldn't think any less of me if you were tied to some train tracks and a train was coming and I walked by and decided not to untie you?

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Here we are again, thinking that because we can conceive it, God can do it.
No, I'm thinking that because it's logically possible, God can do it. This is the overwhelmingly popular analysis of omnipotence among Christian philosophers. If you have an alternative definition, please present it and motivate it.

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I have no doubt that the bridge you have built is structurally sound. From where I am, miles away, I can see that you have built it in the middle of a desert, where I have no desire to go.
Then I'll let the other posters here read my definition and if your own refusal to try to understand it is getting in the way of accepting my argument, there's nothing I can do.

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The gulags were satan's doing, not God's.
Yes, but God let them happen despite them being needless. That's bad.

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The Solzenitsyn types saw that, realizing that they had brought it upon themselves.
How? When did I choose to suffer? How can a person choose for x when she occurrently wants ~x? It's incoherent.
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Old 04-11-2003, 11:43 AM   #126
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Originally posted by Thomas Metcalf
I don't know what relevance this has at all. Do you agree that if I let something happen that I could have prevented, I'm partially responsible?
In the strictest sense, yes. However, there seems to be an implication of guilt, which does not follow in this case unless you can show that God allowing eternal suffering is worse than Him enforcing His will on someone who doesn't want it. IOW, what if a person finds Heaven odious? Should He make them stay there?

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As Clutch pointed out, this just demonstrates the complete moral bankruptcy of the Christian. If you saw a child drowning, and you knew that her drowning was needless and therefore wasn't going to cause a greater good to occur, you would still have no reason to save the child?
False analogy. It would work if you replaced the child who wanted to be saved with someone who, as he was going down for the second time, flipped you the bird when you threw out the lifesaver.

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No, I'm thinking that because it's logically possible, God can do it.
But where is the objective standard by which human logic may be judged?

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This is the overwhelmingly popular analysis of omnipotence among Christian philosophers.
Evidently I haven't made myself clear. Title or degree indicates no particular respectability in my mind. I don't give a damn what you say they say. I'm not talking to them, I'm talking to you.

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If you have an alternative definition, please present it and motivate it.
I don't. Such definitions are useless, as I've said before.

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Yes, but God let them happen despite them being needless. That's bad.
Who says it is?

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How? When did I choose to suffer? How can a person choose for x when she occurrently wants ~x? It's incoherent.
If a man hooks up with a bar slut, is he asking for syphilis? From the POV of the dispassionate observer, yes; but from his POV, no. Even having been warned, he'll demonstrate that he wants to be deceived more than he wants to avoid suffering.
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Old 04-11-2003, 12:45 PM   #127
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Yguy:

You indicated that you were here to "annoy everyone" and to "disprove lies."

Were you ever planning to get around to either one of these?
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Old 04-11-2003, 12:47 PM   #128
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Well, he has disproved the lie that he is here to annoy everyone.
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Old 04-11-2003, 12:53 PM   #129
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Ah, but was he lying when he said he was here to disprove lies? Was that a disproved or proved lie? And did he annoy himself? It not, he has no business posting such a plan!
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Old 04-11-2003, 12:57 PM   #130
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Because yguy is doing logically impossible things, he must be...GOD!!!!!! Oh no!!!!!!!!!!!! *bursts into flames*
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