I wish that story about the Navy engineer made me feel more comfortable. But it doesn't. PDEs are really not that hard. The early classes especially. You just separate into ODEs and solve.
The college I went to made certain classes hard. I went to the college Von Braun worked out of. The worst class I ever had should have been one of the easiest, statics. He gave us an advanced calculus test on the first day, advanced calculus isn't even required for an engineering degree. Then I told him I had to leave for two weeks for reserve duty and he said if I did he would fail me. I thought "screw you" and did the best proofs you have ever seen for our first test. Every step was shown and every answer was right. I got a 50. He said it was because I didn't put boxes around my answers, he said he would fire me if I worked for him. I dropped the class with about 80% of the rest of the class. He no longer works there.
Objective yes (if morality is objective--I'm not convinced). but why not just ordinary evolution to learn what is helpful for people?
Most people perceive at least some things as objectively right or wrong. Why not trust that at least one of those things that one of those people believes is true?
You can get ethics from evolution, but you wouldn't want them. That is why not one culture in human history had laws based on evolution. The closest we ever came was Hitler's Germany, he was taught social Darwinism by Ernst Haeckel, and it would be hard to say he missed the mark by much.
I will give just one example, racial equality only exists if God exists. Evolution has never made two equal things. To equate the races you must look outside of nature to a transcendent foundation for racial equality. The same is true for a thousand other cherished moral norms. Let me let a few atheist's explain it:
Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place, and cried incessantly: "I seek God! I seek God!" -- As many of those who did not believe in God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated? -- Thus they yelled and laughed.
The madman jumped into their midst and pierced them with his eyes. "Whither is God?" he cried; "I will tell you.
We have killed him -- you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward, forward, in all directions? Is there still any up or down? Are we not straying, as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too, decompose. God is dead. God remains dead. And we have killed him.
"How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us -- for the sake of this deed he will belong to a higher history than all history hitherto."
Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. "I have come too early," he said then; "my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than most distant stars --
and yet they have done it themselves.
It has been related further that on the same day the madman forced his way into several churches and there struck up his
requiem aeternam deo. Led out and called to account, he is said always to have replied nothing but: "What after all are these churches now if they are not the tombs and sepulchers of God?"
[Source: Friedrich Nietzsche,
The Gay Science (1882, 1887) para. 125; Walter Kaufmann ed. (New York: Vintage, 1974), pp.181-82.]
And:
There’s a famous passage from “The Grand Inquisitor” section of Dostoevsky’s
The Brothers Karamazov in which Ivan Karamazov claims that if God does not exist, then everything is permitted. If there is no God, then there are no rules to live by, no moral law we must follow; we can do whatever we want. Some philosophers, like Jean-Paul Sartre, have assumed that Ivan is right; without God there is no moral law that tells us what we ought to do.
Saint Anselm Philosophy Blog » If God does not exist, is everything permitted?
Your in my wheelhouse now, so I will be longer winded. I must break these posts up. Continued below.