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By Sidney Axinn

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Using this assumption, we might hope to learn the criteria of good independently of the gods; we might discover that the gods are sometimes in error on the matter of a specific good or evil. Whichever side of Plato’s question we take, the status of God as moral object seems almost untenable. For a number of moralists, such as Kant, therefore, there are no moral duties to God but only to other kinds of entities (such as humans, or rational beings, or living beings). For many such authors, the problem is not the existence of God, but the question of whether His desires make something a moral obligation.

Essentially, we want both sides to follow the military codes, the Geneva and Hague Conventions. Of course, the essence of the military role is the intention to produce an unequal result. We want the enemy to 28 / C h a p t e r 2 surrender to us; we don’t want to surrender to the enemy. The terms of the surrender are to be strictly followed by both sides, but the act of surrender and its consequences are not to be symmetrical. Conclusion: The Golden Rule, the demand for symmetry, is morally impressive and desirable in some areas but not others.

Should we do whatever God desires, if such desires are known? An affirmative answer would seem to be mere individual opportunism: doing something because it will lead to personal benefit. We expected that response in the previous section about individualism, but not here, as religion. If we can imagine good and bad religions, or good and bad gods, then we are using the second of Plato’s criteria for our judgment. We are assuming that there is a basis for judgment that is independent of what a god desires.

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