Hitchens vs Wilson - Round 5

From: Christopher Hitchens To: Douglas Wilson
CH thinks that mankind's "innate" predisposition to both good and wicked behavior is exactly what one would expect to find of a recently-evolved species that is (as we now know from the study of DNA) half a chromosome away from chimpanzees. Which incidentally CH believes to be a great thing and no denigration of man:

Primate and elephant and even pig societies show considerable evidence of care for others, parent-child bonding, solidarity in the face of danger, and so on.
As Darwin put it:

Any animal whatever, endowed with well-marked social instincts, the parental and filial affections being here included, would inevitably acquire a moral sense or conscience, as soon as its intellectual powers had become as well-developed, or nearly as well-developed, as in man.

CH observes that:

'animal and human "altruism" is contradicted by the way in which species are also designed to fight with, kill, dominate, and even consume each other. Humans are capable of even greater cruelty because only they have the imagination to inflict it. I do not think that this indicts the Creator who made them this way, because I long ago dispensed with the assumption that there is any such entity. Thus, it is you and not I who are left with the questions about God's coexistence with evil. See where your talent for needless complexity has left you.

The fluctuations between social and anti-social conduct are fairly consistent across time and space: some societies have licensed cannibalism but they tend to die out, and others have licensed human sacrifice and infanticide (usually under the influence of some priesthood).'

CH objects to DW's previous 'round':

...telling us that we are created sick and then ordered to be well is no help in clarifying this problem. And telling us that the solution to it only became available some two thousand years ago, according to some highly discrepant and self-contradictory accounts, cannot strike me as anything but absurd. What on earth is proven—except your own vulnerability to making tautologous statements—by the claim that "Jesus Christ is good for the world because he came as the life of the world"? You cannot possibly "know" this. Nor can you present any evidence for it. And its corollary—that without Jesus we are abandoned to wickedness in all its forms—has the horrible implication that worthy actions are pointless unless accompanied by your own rather ill-grounded faith. As I say, believe it if it helps you. But do not insult the millions of people who have done the right thing without
requiring any such supernatural authority. And do not tell me that I must be in love with death if I dissent from your view. That's too much. Your Christianity, in case you have not noticed, has actually made you a less compassionate and thoughtful person than, without its exorbitant presumptions, you would otherwise be.

From: Douglas Wilson To: Christopher Hitchens

I have been asking you to provide a warrant for morality, given atheism, and you have mostly responded with assertions that atheists can make what some people call moral choices. Well, sure. But what I have been after is what rational warrant they can give for calling one choice "moral" and another choice "not moral."

CH uses language of 'good' and 'bad' behaviour:

But we are still stuck. What I want to know (still) is what warrant you have for calling some behaviors "good" and others "wicked." If both are innate, what distinguishes them? What could be wrong with just flipping a coin? With regard
to your retort that my "talent for needless complexity" has simply gotten me God's coexistence with evil," I reply that I would rather have my God and the problem of evil than your no God and "Evil? No problem!"

If you were to take a bottle of Mountain Dew and another of Dr. Pepper, shake them vigorously, and put them on a table, it would not occur to anyone to ask which one is "winning the debate." They aren't debating; they are just fizzing. You refer to "language in which to write this argument," and you do so as though you believed in a universe where argument was a meaningful concept. Argument? Argument? I have no need for your "argument hypothesis." Just matter in motion, man.

DW now goes into overdrive and really deserves some fuller quotes as he answers the demand for evidence by CH:

You dismiss the idea that the death of Jesus—the "torture and death of a single individual in a backward part of the Middle East" — could possibly be the solution to the sorrows of our brutish existence. When I said that Jesus is good for the world because he is the life of the world, you just tossed this away. You said, "You cannot possibly 'know' this. Nor can you present any evidence for it."
Actually, I believe I can present evidence for what I know. But evidence comes to us like food, and that is why we say grace over it. And we are supposed to eat it, not push it around on the plate—and if we don't give thanks, it never tastes right. But here is some evidence for you, in no particular order. The engineering that went into ankles. The taste of beer. That Jesus rose from the dead on the third day, just like he said. A woman's neck. Bees fooling around in the flower bed. The ability of acorns to manufacture enormous oaks out of stuff they find in the air and dirt. Forgiveness of sin. Storms out of the North, the kind with lightning. Joyous laughter (diaphragm spasms to the atheistic materialist). The ocean at night with a full moon. Delta blues. The peacock that lives in my yard. Sunrise, in color. Baptizing babies. The pleasure of sneezing. Eye contact. Having your feet removed from the miry clay, and established forever on the rock. You may say none of this tastes right to you. But suppose you were to bow your head and say grace over all of it. Try it that way.

And in conclusion (for this round):

You say that you cannot believe that Christ's death on the Cross was salvation for the world because the idea is absurd. I have shown in various ways that absurdity has not been a disqualifier for any number of your current beliefs. You praise reason to the heights, yet will not give reasons for your strident and inflexible moral judgments, or why you have arbitrarily dubbed certain chemical processes "rational argument." That's absurd right now, and yet there you are, holding it. So for you to refuse to accept Christ because it is absurd is like a man at one end of the pool refusing to move to the other end because he might get wet. Given your premises, you will have to come up with a different reason for rejecting Christ as you do. But for you to make this move would reveal the two fundamental tenets of true atheism. One: There is no God. Two: I hate Him.