If we accept the first horn, then God would not be an omnipotent being, because it wouldn’t have been in from his power that anything is called good. If we accept the second horn, an issue arises regarding morality. If God came out and said that we could torture people for fun, would it feel moral to us? The second horn isn’t possible, because morality would become obligatory. Because of this dilemma, philosophers have tried to create a secular ethic in order to avoid it. But, according to Kai Nielsen, “Religious morality… may have its difficulties, but secular morality, religious apologists argue, has still greater difficulties.” He then explains that without some great consequence, or without any bigger purpose for living morally, then there would be no reason to live morally, or to even define what morality consists
If we accept the first horn, then God would not be an omnipotent being, because it wouldn’t have been in from his power that anything is called good. If we accept the second horn, an issue arises regarding morality. If God came out and said that we could torture people for fun, would it feel moral to us? The second horn isn’t possible, because morality would become obligatory. Because of this dilemma, philosophers have tried to create a secular ethic in order to avoid it. But, according to Kai Nielsen, “Religious morality… may have its difficulties, but secular morality, religious apologists argue, has still greater difficulties.” He then explains that without some great consequence, or without any bigger purpose for living morally, then there would be no reason to live morally, or to even define what morality consists