Wilson on Atheism and Morality

Douglas Wilson expresses well one of the many problems with atheism in this portion of his latest reply to Christopher Hitchens in the ongoing debate: “Is Christianity Good for the World?” Wilson’s words remind me of Van Til and Bahnsen, who argued transcendentally that atheism cannot account for objective laws like the laws of math, logic, science, and morality.

Now we really need to address the point you continue to miss. I am not talking about whether atheists must do evil, or if they can do evil. I have denied the former, and you have now granted the latter. But that is not the point. We are not talking about whether your atheism compels you to run downtown this evening to shoot out the street lights. I grant that it does not. And we are not talking about whether atheists can do vile things. You grant that they can. We are talking about (or, more accurately, I am trying to talk about) whether or not atheism provides any rational basis for rational condemnation when others decide to misbehave this way. You keep saying, “I have come to my ethical position.” I keep asking, “Yes, quite. But why did you do so?”

So the point is not whether we could rustle up some nice places governed by atheists or some hellholes governed by Christians. If given a choice between living in a Virginia governed by Jefferson and living in a Russia under the czars, I would opt to live under your beloved Jefferson. Fine. But this is not a concession, because it is not the point.

Take the vilest atheist you ever heard of. Imagine yourself sitting at his bedside shortly before he passes away. He says, following Sinatra, “I did it my way.” And then he adds, chuckling, “Got away with it too.” In our thought experiment, the one rule is that you must say something to him, and whatever you say, it must flow directly from your shared atheism—and it must challenge the morality of his choices. What can you possibly say? He did get away with it. There is a great deal of injustice behind him, which he perpetrated, and no justice in front of him. You have no basis for saying anything to him other than to point to your own set of personal prejudices and preferences. You mention this to him, and he shrugs. “Tomayto, tomahto.”

I am certainly willing to take the same thought experiment. I can imagine some pretty vile Christians, and if I couldn’t, I am sure you could help me. The difference between us is that I have a basis for condemning evil in its Christian guise. You have no basis for confronting evil in its atheist guise, or in its Christian guise, either. When you say that a certain practice is evil, you have to be prepared to tell us why it is evil. And this brings us to the last point—you make the first glimmer of an attempt to provide a basis for ethics.

You say in passing that ethical imperatives are “derived from innate human solidarity.” A host of difficult questions immediately arise, which is perhaps why atheists are generally so coy about trying to answer this question. Derived by whom? Is this derivation authoritative? Do the rest of us ever get to vote on which derivations represent true, innate human solidarity? Do we ever get to vote on the authorized derivers? On what basis is innate human solidarity authoritative? If someone rejects innate human solidarity, are they being evil, or are they just a mutation in the inevitable changes that the evolutionary process requires? What is the precise nature of human solidarity? What is easier to read, the book of Romans or innate human solidarity? Are there different denominations that read the book of innate human solidarity differently? Which one is right? Who says?

And last, does innate human solidarity believe in God?

Read the latest back and forth.

See our previous post with links to all the posts so far. We will continue to update it as more is made available.

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