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Posted on September 27, by Scott Alexander I.
A friend on Facebook recently posted the following dilemma, which of course I cannot find right now so I have to vaguely quote my recollection of it: Would you rather the medieval Church had spent all of its money helping the poor, rather than supporting the arts?
I was surprised to see so many people choosing the cathedrals. This is one of the biggest and scariest problems with utilitarianism. But when it asks you to make everything you consider your normal world unambiguously worse to help some other domain you would otherwise never have to think about, then it starts to become unintuitive and scary.
Imagine a happy town full of prosperous people. There are hundreds of people trapped inside in a state of abject misery. The Pit Gods agree to release some of their prisoners, but only for appropriately sumptuous sacrifices.
That seems kind of unfair. But what about nursing homes? Most of the doctors I have talked to agree most nursing homes are terrible. I very occasionally get elderly patients who have attempted suicide solely because they know doing so will get them out of their nursing home.
Solving this would be really expensive — I am perpetually surprised at how quietly and effortlessly we seem to soak up nursing home costs that already can run into the tens of thousands of dollars a year.
If we as a country decided to concentrate on decreasing abuse in nursing homes, we might have to take that money away from important causes in our everyday visible world, like welfare and infrastructure and education funding.
We would have to take limited Public Attention And Outrage Resources from causes like human rights and gay marriage and what beverages the President is holding while he salutes people.
Prisons are an even uglier case. Or you can just whistle, pretend not to notice, and continue to enjoy your nice low-crime society. A lot of the paradoxes of utilitarianism, the things that make it scary and hard to work with, involve philosophers who compulsively seek out bottomless pits and shout at you until you pay attention to them.
Utility monsters are basically one-man bottomless pits. This seems to be the easiest way to break utilitarianism — point to a bottomless pit, real or imagined, and make everyone in the world lose utility to solve it, forever.
Contractualism scares me a little because it offers too easy an out from bottomless-pit type dilemmas. You would need to have something like a veil of ignorance, or at least a good simulation of oneto even begin to care.Apr 27, · Miracles pose a significant problem for the philosopher of religion, because if an act is deemed miraculous, it supercedes the laws of nature.
However, the laws of nature are always subject to God; therefore, a miracle cannot theoretically exist. William Strahan, Hume's correspondent, was born in Edinburgh in the year ‘His father, who had a small appointment in the Customs, gave his son the education which every lad of decent rank then received in a country where the avenues to learning were easy, and open to men of the most moderate circumstances ’.
Assess Hume’s reasons for rejecting miracles (35) For the 18th century philosopher David Hume, a miracle was a ‘violation of the laws of nature’, to which Hume argued that such miracles could not happen due to the improbability when compared to the laws of nature (probability argument)/5(1).
The source is an essay on a web page that gives as it's source a talk delivered by a Rabbi in It seems to me that the section on miracles is a little jumbled while also containing original research in the rebuke of Humes argument.
It doesn't seem to properly take account of rational reasons to believe that Christianity is non. Anti Essays offers essay examples to help students with their essay writing. Our collection includes thousands of sample research papers so you can find almost any essay you want.
Assess Hume's Reasons For Rejecting Miracles Essays and Research Papers. The ontological argument was first formulated in the eleventh century by St Anselm in his Proslogium, Chapter 2. Anselm was a Benedictine monk, Archbishop of Canterbury, and one of the great medieval philosopher-theologians.