Tag Archives: Moral Relativism

News

University of Kentucky pays $125,000 to settle anti-Christian discrimination suit

5 Comments

From the radically leftist Washington Post. (H/T Evolution News)

Excerpt:

An astronomy professor who sued the University of Kentucky after claiming he lost out on a top job because of his Christian beliefs reached a settlement Tuesday with the school.

The university agreed to pay $125,000 to Martin Gaskell in exchange for dropping a federal religious discrimination suit he filed in Lexington in 2009. A trial was set for next month.

Gaskell claimed he was passed over to be director of UK’s MacAdam Student Observatory because of his religion and statements that were perceived to be critical of evolution.

Court records showed Gaskell was a front-runner for the job, but some professors called him “something close to a creationist” and “potentially evangelical” in interoffice e-mails to other university scientists.

“We never thought from the start that everybody at UK was some sort of anti-religious bigot,” said Frank Manion, Gaskell’s attorney. “However, what I do think this case disclosed is a kind of endemic, almost knee-jerk reaction in academia towards people, especially scientists, of a strong religious faith.”

A statement from University of Kentucky counsel Barbara Jones Tuesday said the school’s “hiring processes were and are fundamentally sound and were followed in this case.” The university does not admit any wrongdoing.

[…]After applying for the job in 2007, Gaskell said he learned from a friend at UK that professors had discussed his purported religious views. E-mails turned over as evidence in the case showed that university scientists wondered if Gaskell’s faith would interfere with the job, which included public outreach and education.

One astrophysics professor at UK told department chair Michael Cavagnero in an e-mail that hiring Gaskell would be a “huge public relations mistake.”

[…]Manion said documents and e-mail communications turned over by UK in the case showed strong evidence of religious bias, including a professor who surmised that Gaskell was “potentially evangelical.”

“The fact that somebody could say that without realizing the implications, speaks volumes,” Manion said. “Because all you have to do is substitute any other label – potentially Jewish, potentially Muslim. Nobody would say that.”

I think we should definitely de-fund these universities, put the money into the hands of taxpayers, and let the taxpayers decide where to send their children to college – or WHETHER to send their children to college.

Videos

Can there be moral accountability if there is no life after death?

7 Comments

William Lane Craig answers a question.

You need moral accountability for morality to be rational, otherwise the only reason for being moral would be to have happy feelings and to avoid unhappy feelings – which is not prescriptive morality at all, but just self-interest. But that is only one of the things that you need for a person to have a rational basis for acting morally.

Here’s the full list:

1) Objective moral values

There needs to be a way to distinguish what is good from what is bad. For example, the moral standard might specify that being kind to children is good, but torturing them for fun is bad. If the standard is purely subjective, then people could believe anything and each person would be justified in doing right in their own eyes. Even a “social contract” is just based on people’s opinions. So we need a standard that applies regardless of what people’s individual and collective opinions are.

2) Objective moral duties

Moral duties (moral obligations) refer to the actions that are obligatory based on the moral values defined in 1). Suppose we spot you 1) as an atheist. Why are you obligated to do the good thing, rather than the bad thing? To whom is this obligation owed? Why is rational for you to limit your actions based upon this obligation when it is against your self-interest? Why let other people’s expectations decide what is good for you, especially if you can avoid the consequences of their disapproval?

3) Moral accountability

Suppose we spot you 1) and 2) as an atheist. What difference does it make to you if you just go ahead and disregard your moral obligations to whomever? Is there any reward or punishment for your choice to do right or do wrong? What’s in it for you?

4) Free will

In order for agents to make free moral choices, they must be able to act or abstain from acting by exercising their free will. If there is no free will, then moral choices are impossible. If there are no moral choices, then no one can be held responsible for anything they do. If there is no moral responsibility, then there can be no praise and blame. But then it becomes impossible to praise any action as good or evil.

5) Ultimate significance

Finally, beyond the concept of reward and punishment in 3), we can also ask the question “what does it matter?”. Suppose you do live a good life and you get a reward: 1000 chocolate sundaes. And when you’ve finished eating them, you die for real and that’s the end. In other words, the reward is satisfying, but not really meaningful, ultimately. It’s hard to see how moral actions can be meaningful, ultimately, unless their consequences last on into the future.

If you don’t have a rational basis for acting morally, then you will only do it when you want to feel happy, and avoid feeling unhappy. You’ll do it if you feel like it, if people are watching, etc. But you won’t do the right thing if it gets in the way of your selfishness.

For a really good debate on whether morality is real on Christianity and/or atheism, listen to this debate with Glenn Peoples against Cambridge philosopher Arif Ahmed.

If you would like to hear another good debate on whether Christianity and/or atheism can ground some of these requirements, then click here. This one features Sean McDowell.

And here’s a debate that I did with one of our best atheist commenters, Moo.

More about atheistic concepts of morality

Some debates on God and morality

Polemics

How progressive academics make a living in the racism industry

1 Comment

Better read this quick before it gets taken down. (H/T Blazing Cat Fur)

Excerpt:

It is well known that progressives have been able for decades now to exercise their control through domination of hiring committees and the imposition of politically correct speech codes designed to exterminate dissent. Dr. Li is not some isolated figure fighting for racial justice; he belongs to a department dedicated to teaching students to “think critically about the world around them” and “committed to link the aims of the discipline with the mission of the University of Saskatchewan”. Saskatchewan, like many universities in Canada, officially calls itself a “progressive university” committed to “employment equity” for women and visible minorities.

Of the 15 full-time faculty members teaching in Dr. Li’s department, eight are females, and three of the males, together with Dr. Li, are visible minorities of Asian origin. What is more, most of these members have research interests that touch on race, ethnicity, multiculturalism and social inequality. Among the many socialistic colleges, programs, and departments housed in Saskatchewan are: “Discrimination and Harassment Prevention,” “Family Medicine,” “Indian Teacher Education Program,” “Native Studies,” “Women’s and Gender Studies”.

A similar set of facts can be adduced for all the academics cited in this article. Jeffrey Reitz, who claims that white people tend to trivialize the experiences of minorities as unimportant, is director of ethnic and immigration studies at the University of Toronto, housed in a department in which the research and teaching areas are singularly left-oriented in character: “health and mental health,” “networks and community,” “gender and family,” “crime and socio-legal studies,” “immigration and ethnic relations,” “stratification, work, and labour markets.” Constance Backhouse, who wants universities to “take the lead” in dismantling the “mythology” that Canada is a “race-less” society, belongs to the faculty of law at the University of Ottawa, wherein the “Message from the Dean” states categorically and imperially that research and teaching are expected to be pursued “in a progressive atmosphere where issues of social justice are at the forefront of student and faculty concerns”.

This influence of progressives over our universities may explain why few of the specialists cite any solid evidence to substantiate their claims. Working within an audience of true believers, they have grown accustomed to soft-ball questions and easy endorsements. Pretty much all the “evidence” cited is anecdotal, based on “feelings”, and in no way the foundation for making a “systemic racism” allegation.

[…]The universities of Canada have worked like a gold mine for progressives. Many of the professors cited in the article have multiple research grants, contracts with government departments, awards for research and teaching, are fellows of the Royal Academy and, in at least one case, is a member of the Order of Canada. I could go on for pages citing their academic honours. University Affairs might have done its readers a greater service publishing an article entitled “The Racism Industry in Academia.”

One would think that after decades of widespread employment equity and the creation of entire departments and programs dedicated to the grievances and resentments of minorities and women, these academics would have some achievements to call for. Then again, why give up on what has been a most remunerative profession? Can these specialists do anything else? They don’t care much for Western high culture. Their research and teaching interests stand in direct opposition to the Greek discovery of rational argumentation, the Roman legacy in jurisprudence, the invention of polyphonic music in medieval France, the invention of linear perspective painting in Renaissance Italy, the invention of the novel in modern Europe, the calibration of uncertainty in Europe (1565-1657), the rise of Galilean and Newtonian science, and indeed the invention of Liberalism and Democracy.

What really matters for progressives is not equality of opportunity as a right but equality as a fact and equality as a result.

This is why I recommend that all subsidies from non-science/non-engineering areas of the university be CUT OFF – it’s too politicized right now, and they are just not interested in critical thinking and truth.