Here again you are posting inaccurate figures (BLM protesters haven't killed over 40 people). — Echarmion
Oh dear, am I? I do apologise. I had heard it was around 40 people dead, but I can't vouch for the validity of the source. So how many people were killed in the BLM rioting? Usually, one would rely on the media to tally such figures, but there's been a distinct lack of criticism. The deaths and damage are being ignored.
Did these people arrive at their conclusions using scientific rigor? Or even due dilligence? And if you're going to answer "I don't know", then how come you nevertheless conclude that what they did was good? — Echarmion
It's an opinion - I suppose. I don't claim it's the only possible opinion. Indeed, I have repeatedly said I don't know if the election was fraudulent. I acknowledge the possibility those people were misled. But then, they can't be blamed for being misled, and in my view - occupying the seat of government is the correct response to a fraudulent election.
The church is a social organisation. Applying science is a social process. So I am not sure how you can write all this and not conclude that the problem is a social one. — Echarmion
I wouldn't subsume this problem under a sociological heading. It's philosophy, political theory, history. The Church is a political organisation, not a social one. In 1634, when the Church tried Galileo for heresy, they were in effect a pan-European government, banking house, and system of justice. It was not the happy clappers who meet in the community centre on Sunday mornings to praise Jesus. A large part of European colonialism was people escaping the absolutist power of the Church. The Church was burning people alive for heresy right through to 1792 - 60 years into the Industrial Revolution; a revolution based on applied science. We used science, sure - but it wasn't recognised as an understanding of reality, and consequently, we have applied the wrong technologies for the wrong reasons. That's a problem of philosophy, of political theory, of history - but it's not sociology.
Can you elaborate on how a scientific understanding of reality can tell us what to do? — Echarmion
Good question. Hostile question, but spot on. I assume you know Hume, and the is/ought dichotomy. Hume writes:
"In every system of morality, which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary way of reasoning, ...when of a sudden I am surprised to find, that instead of the usual copulations of propositions, is, and is not, I meet with no proposition that is not connected with an ought, or an ought not."
Hume maintains that this is a fallacy; but he says it himself - it's what human beings do. Neither you nor I can look at a list of facts without prioritising them in terms of our moral values. It occurs because, contrary to popular belief - morality is not external to us, given by God, or capable of precise codification. It's internal - a sense, like a sense of humour, or the aesthetic sense. It's ingrained into us by evolution in a tribal context - wherein, the moral individual within the tribe, and the moral tribe, conferred evolutionary advantages in the struggle to survive to breed, and pass on those qualities to subsequent generations. Religion, law, politics, economics etc, are expressions of that innate moral sense.
It's actually quite interesting because Nietzsche didn't understand this. He believed man in a state of nature was a wilful brute, and that religion was an inversion of the values natural to this superman. But he was wrong. Man could not have survived if he didn't share food, and look after the tribe. Nietzsche's amoral superman would soon have died out. The strong were not fooled by the weak - hunter gatherers joined together to form civilisations, and needed explicit moral codes justified with reference to God. We then promptly forgot this because religion requires faith and claims divine authorship, and divine authority for God's laws. So Hume writes of a morality external to us - whereas, in reality, it's an ingrained moral sense, and our rightful place is the bridge between the is and the ought, between fact and value, knowing what's scientifically true, and doing what's morally right in terms of what's scientifically true.