This is nonsense. To the extent that time is relative to the speed one is going, that itself is a fact about the world. — Dan

Do you not agree that moral philosophy deals with human activity? And, to adequately understand "activity" of any kind requires an understanding of time.

You seem to be taking "there is some way the world is" to mean "there is some way the world is and nothing ever changes". — Dan

No, that's not the meaning I am assuming.

I assume that in the phrase "the way the world is", "is" implies the present time. However, our sense observation (empirical data) indicates that the world is always changing at the present time. Since the world is changing (in flux) at the present time, it is impossible that there is a specifiable "way that the world is", because "is" implies the present time. This is the basic fact which Einstein takes advantage of with his principle called "the relativity of simultaneity".

Do you not agree that moral philosophy deals with human activity? And, to adequately understand "activity" of any kind requires an understanding of time. — Metaphysician Undercover

I don't know how this relates to what I said. I would say that moral philosophy deals with the activity of moral agents, which includes but is not limited to, most adult humans. Whether I would say that understanding an activity requires an understanding of time depends on what you mean by this.

I assume that in the phrase "the way the world is", "is" implies the present time. However, our sense observation (empirical data) indicates that the world is always changing at the present time. Since the world is changing (in flux) at the present time, it is impossible that there is a specifiable "way that the world is", because "is" implies the present time. This is the basic fact which Einstein takes advantage of with his principle called "the relativity of simultaneity". — Metaphysician Undercover

It doesn't really imply that as we can zoom out temporarily rather than trying to specify a present moment which as past by the time we express the point. Though, this is largely irrelevant as, again, points such as whether time is relative to speed are themselves claims about the way the world is. Even being in a constant state of flux is a claim about the way the world is.

I don't know how this relates to what I said. I would say that moral philosophy deals with the activity of moral agents, which includes but is not limited to, most adult humans. Whether I would say that understanding an activity requires an understanding of time depends on what you mean by this. — Dan

I mean, that since time is an essential aspect of activities, then to correctly understand any activity requires a correct understanding of time. For example, animality is an essential aspect of being human, so to correctly understand what it means to be human requires an understanding of what it means to be an animal.

It doesn't really imply that as we can zoom out temporarily rather than trying to specify a present moment which as past by the time we express the point. Though, this is largely irrelevant as, again, points such as whether time is relative to speed are themselves claims about the way the world is. Even being in a constant state of flux is a claim about the way the world is. — Dan

You are attempting to avoid the issue rather than address it.

If we "zoom out", such that "the present" is a day, a month, a year, or a million years, then the changes which are occurring at the present, get increasingly significant as we zoom out, and it makes less and less sense to even think that there is "way that the world is". And if we zoom in, the changes get faster and faster, and it becomes more and more clear that change is of the essence of the world, rather than any assumed state of being (way that the world is).

So if we "zoom out" the maximal amount, like you suggest, we end up being able to make the most general statement only, "the world is changing", or " a constant state of flux". That is supposed to be "the way the world is". This is just like your claim, that even if there is no "objective truth", that there is no objective truth would be an objective truth. Then we could choose to interpret "the world is changing" as indicating that this is the way that the world is (your interpretation), or that there is no such thing as the way that the world is (my interpretation. We'd both be right, with contradictory meaning.

All this does is provide a good demonstration to justify my claim, that "objective truth", or "the way the world is" is completely irrelevant to moral philosophy. This is because "objective truth" can only refer to the most zoomed out, general statements, while moral philosophy needs to apply to the particular actions of here and now.

Again, this is the separation between "is" and "ought". "What is" is a general statement indicating a static condition of things, while "what ought to be done" is a specific action unique to the particular circumstances of individual persons here and now. Until you demonstrate how one might be related to the other, your starting point of "what is" remains irrelevant" to "what ought to be done".

I mean, that since time is an essential aspect of activities, then to correctly understand any activity requires a correct understanding of time. For example, animality is an essential aspect of being human, so to correctly understand what it means to be human requires an understanding of what it means to be an animal. — Metaphysician Undercover

Eh, I'm not sure that this is true. Perhaps to fully understand an activity requires an understanding of time, but I think this is a very high bar you are setting for understanding an activity. I think one can understand making scrambled eggs with a fairly low-level of understanding of the nature of time itself.

If we "zoom out", such that "the present" is a day, a month, a year, or a million years, then the changes which are occurring at the present, get increasingly significant as we zoom out, and it makes less and less sense to even think that there is "way that the world is". And if we zoom in, the changes get faster and faster, and it becomes more and more clear that change is of the essence of the world, rather than any assumed state of being (way that the world is). — Metaphysician Undercover

If that is indeed true, then that is the way the world is. I am not assuming a staticness.

So if we "zoom out" the maximal amount, like you suggest, we end up being able to make the most general statement only, "the world is changing", or " a constant state of flux". That is supposed to be "the way the world is". This is just like your claim, that even if there is no "objective truth", that there is no objective truth would be an objective truth. Then we could choose to interpret "the world is changing" as indicating that this is the way that the world is (your interpretation), or that there is no such thing as the way that the world is (my interpretation. We'd both be right, with contradictory meaning. — Metaphysician Undercover

Mine would be right. Yours would be silly. If the world is constantly changing, that is a fact about the world that is important to know.

Also, I didn't suggest zooming out to the maximal amount. Again, that is something you have added in there. I suggested that we could zoom out. For example, when describing a river, it is silly to describe the position of each water molecule because (apart from practical considerations) they're moving. Likewise, we might seek to describe the physical laws of our universe, the phenomena we find in a particular location (for example, on earth), the logical laws that apply in all possible universes, etc.

All this does is provide a good demonstration to justify my claim, that "objective truth", or "the way the world is" is completely irrelevant to moral philosophy. This is because "objective truth" can only refer to the most zoomed out, general statements, while moral philosophy needs to apply to the particular actions of here and now. — Metaphysician Undercover

Again, none of that is correct. I'm not totally sure what assumptions are lying behind this, but this claim is fairly obviously just wrong. A claim about something happening at a particular time and place can be true or false just as a claim about something happening throughout the universe can be true or false.

Also, I would say that moral truths, if they indeed exist, are necessary truths so are true in all possible worlds at all possible times, and we ought to apply those truths to the situations we find ourselves in.

Again, this is the separation between "is" and "ought". "What is" is a general statement indicating a static condition of things, while "what ought to be done" is a specific action unique to the particular circumstances of individual persons here and now. Until you demonstrate how one might be related to the other, your starting point of "what is" remains irrelevant" to "what ought to be done". — Metaphysician Undercover

What is, especially when it comes to the is-ought gap, does not indicate a static condition of things at all. That is completely wrong. It indicates a descriptive claim as opposed to a normative one. "Ought" when it comes to the is-ought gap, refers not only to specific actions, but also general moral rules and indeed normative claims of all types. This is just a misunderstanding of the is-ought gap.

As for how one might relate to the other, there are some ways in which they relate. The most obvious being that ought implies can (and can do otherwise), so the situation one is in and what actions they are capable of taking limit the space of things it can be the case that they ought to do.

Also, I would suggest that normative claims are also claims about objective facts, just objective moral facts. That an action being right, or wrong, or good, or bad, is also a part of objective reality to be discovered.

Eh, I'm not sure that this is true. Perhaps to fully understand an activity requires an understanding of time, but I think this is a very high bar you are setting for understanding an activity. I think one can understand making scrambled eggs with a fairly low-level of understanding of the nature of time itself. — Dan

I know, I expected a reply like this. You and I have significant difference in how we understand "understand". You seem to think that if a person can recognize a thing, and call it by the appropriate name, the person "understands" that thing. That's how you described "understanding one's choice".

But you are clearly inconsistent with your usage of the term. Now, to suit your purpose, you want a "low-level understanding of the nature of time" not to qualify as "understanding", though you insisted on an extremely low level, in the other case.

To understand "making scrambled eggs" one must understand temporal order, which action is first, second, and after this and after that. In "understanding" any human action, it is necessary to recognize the temporal order of means to end. The means are carried out as the actions necessary to bring about the end, which follows the means in time, as the effect of the causes. Also, in the case of your example, scrambled eggs, as in most cases, the means are most often very complex, requiring a temporal order of causes and effects within the means required to bring about the final effect, the end, which is named "scrambled eggs".

If that is indeed true, then that is the way the world is. I am not assuming a staticness. — Dan

You contradict yourself. "The way the world is" implies a staticness. That is unavoidable, "the way it is" indicates one unchanging thing "the way". Any change and it could no longer be called "the way" it would be a different "way". We cannot say "the way it is" without implying staticness because "the way" implies one unchanging "way".

This is why, if someone says "changing is the way that the world is", it's meaningless incoherency which can be interpreted in the two opposing ways I explained. You say that this means "change" is the one "objective truth" that we have about the world. I say that this means that that there is no "objective truth" about the world. I say that the statement "changing is the way that the world is", ought to be interpreted as a descriptive opinion about the world, rather than an objective truth. But you do not seem to understand what it means to accept a statement as meant to be a subjective description which people can either agree or disagree with, rather than as meant to be an objective truth.

This is where we have significant disagreement concerning the actions and communications of human beings. You think that communications and actions are in general, directed and guided by ideas about objective truth, while I think that actions and communications are guided and directed by subjective opinions concerning personal wants and desires. What I tell you is that the idea of "objective truth" only starts to influence our actions and communication when there is disagreement.

Also, I didn't suggest zooming out to the maximal amount. Again, that is something you have added in there. I suggested that we could zoom out. For example, when describing a river, it is silly to describe the position of each water molecule because (apart from practical considerations) they're moving. Likewise, we might seek to describe the physical laws of our universe, the phenomena we find in a particular location (for example, on earth), the logical laws that apply in all possible universes, etc. — Dan

The requirements for the description are context dependent. When attempting to understand flow patterns, erosion, etc., it is very beneficial to understand the activity of individual water molecules. This is studied in hydraulics and wave features.

This is the point. The most general statements, (most zoomed out), "the world is this way..." are completely useless in guiding human actions because they have no applicability. Applicability is determined by the particular circumstances. And, the particular circumstances are a feature of the individual's wants, needs, desires, or intentions. So if the person's intent is to make a map of the river, the description required is completely different from the description required if the person is trying to understand flow patterns and erosion.

Therefore "context dependent" refers to the person's intentions. The context which determines what is required of the description, is the person's intentions. So the requirements for the description, whether zoomed in or zoomed out, are "context dependent", where "context" is intention.

What is, especially when it comes to the is-ought gap, does not indicate a static condition of things at all. — Dan

Since you are going to keep insisting this, without explanation as to how this is possible, as you've done in other instances, I'm going to ask for justification. How does "what is" refer to anything other than a static unchanging situation, without the attempt at justification reducing the statement to meaningless incoherency? As I said above "the way it is" refers to one unchanging way, as does "what is". If "change" is invoked, then a before and after in time is also implied, and this negates "is", which refers to the present, "now". Then you no longer have "is', but a temporal distinction between two distinct times, before and after.

As for how one might relate to the other, there are some ways in which they relate. The most obvious being that ought implies can (and can do otherwise), so the situation one is in and what actions they are capable of taking limit the space of things it can be the case that they ought to do.

Also, I would suggest that normative claims are also claims about objective facts, just objective moral facts. That an action being right, or wrong, or good, or bad, is also a part of objective reality to be discovered. — Dan

You haven't justified "objective moral fact". Nor have you justified that "the situation one is in" refers to anything other than the context of one's intentions, as I explained above. So none of this has any bearing on the understanding of human actions until these assumptions you throw around can be justified.

I know, I expected a reply like this. You and I have significant difference in how we understand "understand". You seem to think that if a person can recognize a thing, and call it by the appropriate name, the person "understands" that thing. That's how you described "understanding one's choice". — Metaphysician Undercover

That isn't remotely how I described understanding one's choice.

But you are clearly inconsistent with your usage of the term. Now, to suit your purpose, you want a "low-level understanding of the nature of time" not to qualify as "understanding", though you insisted on an extremely low level, in the other case. — Metaphysician Undercover

I'm not being inconsistent in the least, but if you mean a low-level understanding, then I'd probably agree. Given your history, I thought it was unlikely you would be setting a low bar for understanding.

To understand "making scrambled eggs" one must understand temporal order, which action is first, second, and after this and after that. In "understanding" any human action, it is necessary to recognize the temporal order of means to end. The means are carried out as the actions necessary to bring about the end, which follows the means in time, as the effect of the causes. Also, in the case of your example, scrambled eggs, as in most cases, the means are most often very complex, requiring a temporal order of causes and effects within the means required to bring about the final effect, the end, which is named "scrambled eggs". — Metaphysician Undercover

I mean, I'm not sure whether I understand time or not, but I have a reasonable guess. I think if this is the bar you are setting for understanding time (assuming that this understanding is correct, but let's not get into a discussion of time) then I think I would probably agree that understanding something like scrambing eggs probably implies some understanding of time.

You contradict yourself. "The way the world is" implies a staticness. That is unavoidable, "the way it is" indicates one unchanging thing "the way". Any change and it could no longer be called "the way" it would be a different "way". We cannot say "the way it is" without implying staticness because "the way" implies one unchanging "way". — Metaphysician Undercover

It doesn't imply that. You are inferring that inappropriately.

This is why, if someone says "changing is the way that the world is", it's meaningless incoherency which can be interpreted in the two opposing ways I explained. You say that this means "change" is the one "objective truth" that we have about the world. I say that this means that that there is no "objective truth" about the world. I say that the statement "changing is the way that the world is", ought to be interpreted as a descriptive opinion about the world, rather than an objective truth. But you do not seem to understand what it means to accept a statement as meant to be a subjective description which people can either agree or disagree with, rather than as meant to be an objective truth. — Metaphysician Undercover

I didn't say it is the "one" objective truth. I said that if the world is in a constant state of change, then that is something that is true about the way the world is.

It's not a subjective description at all. It is an objective claim which may or may not be true. People certainly disagree about things that are objective all the time, it's just that some of them (sometimes all of them) are wrong.

This is the point. The most general statements, (most zoomed out), "the world is this way..." are completely useless in guiding human actions because they have no applicability. Applicability is determined by the particular circumstances. And, the particular circumstances are a feature of the individual's wants, needs, desires, or intentions. So if the person's intent is to make a map of the river, the description required is completely different from the description required if the person is trying to understand flow patterns and erosion. — Metaphysician Undercover

I mean this is fairly obviously not true. There are plenty of general statements about the way the world works that are also of practical importance to the individual and their goals. Further, whether something is useful to the individual and their goals is a completely different issue to whether it is correct.

Since you are going to keep insisting this, without explanation as to how this is possible, as you've done in other instances, I'm going to ask for justification. How does "what is" refer to anything other than a static unchanging situation, without the attempt at justification reducing the statement to meaningless incoherency? As I said above "the way it is" refers to one unchanging way, as does "what is". If "change" is invoked, then a before and after in time is also implied, and this negates "is", which refers to the present, "now". Then you no longer have "is', but a temporal distinction between two distinct times, before and after. — Metaphysician Undercover

"Is" in the is-ought gap refers to descriptive claims, rather than normative claims. The point of the is-ought gap is that you cannot derive a normative conclusion from non-normative premises. Premises can be descriptive without refering to only a single time, for example they might describe a process that occurs over time.

You haven't justified "objective moral fact". Nor have you justified that "the situation one is in" refers to anything other than the context of one's intentions, as I explained above. So none of this has any bearing on the understanding of human actions until these assumptions you throw around can be justified. — Metaphysician Undercover

Are you asking me to justify the words or the claims here, I'm unclear? Do you really need me to justify what "the situation one is in" refers to in the context I've used it here?