Here, again, are the two options of the Euthyphro dilemma:
(I) The reason that God commands that we perform morally obligatory actions is that they are morally obligatory.
(II) Morally obligatory actions are morally obligatory in virtue of the fact that God commands that we perform them.
I have written five parts in this series about the Euthyphro Dilemma, the overarching aim of which has been to show that the dilemma provides the basis of a decisive objection to the metaethical divine command theory (MDCT). In previous posts, I have explained what must be done to establish this:
(A) Show that the two options of the dilemma are mutually exclusive. (This was accomplished in Part 1)
(B) Show the two options are exhaustive (i.e., that these are the only options available) (This was accomplished in Part 4.
(C) Show that both options imply devastating problems for metaethical divine command theory.
ii. Show that there are serious and devastating problems associated with option (II) which (individually or collectively) indicate that MDCT is false.
In defense of claim (Cii), I have said that option (II) just is the MDCT and that there are four problems associated with it:
(1) The contingency problem
(2) The counterintuitive possibilities problem
(3) The arbitrariness problem
(4) The problem of the normative impotence of commands
In Part 5, I looked in detail at problems (1) and (2) and argued that, while these are serious problems, an objection to MDCT based on them is not decisive. In this current post, I will examine problems (3) and (4) and argue that an objection to MDCT based on them is decisive.
Problem (3): The Arbitrariness Problem
In Part 4, I described the arbitrariness problem as follows:
If actions are morally obligatory in virtue of the fact that God commands them, then it is difficult to see how God can have reasons for his commands. He has no reason to command one thing rather than another. On option (II) all deontic moral value exists in virtue of divine commands. Deontic moral value is precisely the value that actions have whereby we have reasons to perform or refrain from performing them. Commands are actions. So, if there is no deontic moral value prior to God’s commands, then God can have no reasons for his commands. But if there are no reasons for his commands, then his commands are arbitrary. And if his commands are arbitrary, then morality itself is arbitrary.”
Defenders of divine command theory have attempted to address this problem in two distinct ways. Some divine command theorists argue that God’s commands are grounded in (or are expressions of) God’s essential nature. In his contribution to the volume, Is Goodness Without God Good Enough, William Lane Craig, for example, says,
On the theistic view, God’s moral nature is expressed toward us in the form of divine commands that constitute our moral duties. Far from being arbitrary, these commands flow necessarily from his moral nature. (Garcia and King, 30)
Let’s call this response to the arbitrariness problem, the Essential Divine Nature response (EDN). Other divine command theorists offer a response that is importantly different from EDN. This second response involves using the distinction between axiological value and deontic value. Those who rely on this response emphasize that MDCT is a theory specifically of deontic moral value rather than a theory of all moral value. Given this, they claim, the axiological value of actions can provide God with reasons for his commands. Let’s call this response the Axiological Value response (AV). I will evaluate these responses separately.
EDN does not resolve the problem because is not actually a response to the arbitrariness problem, but to the contingency problem. Thinking that it is a response to the arbitrariness problem is a result of failing to properly distinguish these two problems. I made this point in Part 2 of this series using the following example:
Consider a deity who, like God, is omnipotent and omniscient, but, unlike God, is essentially hateful. This deity, who I will call ‘Asura’, has an essential nature and his commands flow from his essential nature, and, like God, it is not possible for Asura to issue commands that are contrary to his nature. Asura commands, for example, that we gratuitously torture children and similarly horrible things
Here is the point: that Asura’s commands flow from his essential nature shows, at best, only that he issues the same commands in every possible world in which he exists. It does not show that he has reasons for his commands. And, plausibly, there are no reasons for Asura to command that we torture infants gratuitously. Given this, despite the fact that Asura’s commands flow from his essential nature, they are still arbitrary. If Asura’s commands are not non-arbitrary just in virtue of the fact that they flow from his essential nature, then neither are God’s commands non-arbitrary just in virtue of the fact that they flow from God’s essential nature. What matters with respect to whether God’s commands are arbitrary is not whether they could be otherwise (not whether he could issue different commands) but whether there are reasons for his commands. Given all of this, we must sharply distinguish between arbitrariness and contingency and recognize that appeals to God’s necessary nature do not obviously resolve the worry that, on DCT, God’s commands are arbitrary.
That Craig, for one, confuses the problem of arbitrariness and the problem of contingency is made clear in his response to the criticisms (printed in the volume mentioned above) of his position that were offered by Louise Antony and William Sinnot-Armstrong:
The arbitrariness horn of the dilemma . . . is avoided by rejecting voluntarism in favor of God’s commands being necessary expressions of his nature.
. . .
God’s commands are not arbitrary in the sense that he could have commanded the opposite of what he did command.” (Garcia and King, 173)
The worry that God could have commanded the opposite of what he did command is not the same as the worry that his commands are not grounded in reasons. The former is the contingency problem, and while this problem is addressed via the claim that God has his nature essentially, as my comments above (from Part 2) demonstrate, that commands are expressions of an essential nature does not imply that those commands are grounded in reasons
Given the confusion between the arbitrariness problem and the contingency problem that this response involves, EDN is hopeless as a response to the arbitrariness problem. Let’s turn, then, to the second sort of response, AV. As I have indicated, AV claims that the axiological value of actions provides God with reasons for his commands. Baggett and Walls offer a version of this response in their Good God:
If “God is good” is true both as a predication and identity, a typical reason that God issues the commands he does is that the actions he commands are good. (Baggett and Walls, 126)
In his God and Moral Obligation, C. Stephen Evans offers a very similar response to the arbitrariness problem:
Restricting the account to moral obligations allows the defender of DCT to escape the dilemma implicit in the Euthyphro question. If asked, “Are moral obligations duties because God commands them?” the proponent of DCT answers yes. However, this does not imply that God’s commands are arbitrary. God’s commands are aimed at the good and therefore are certainly not arbitrary. (Evans 90)
A common way of responding to AV is to point out that if God has reasons for his commands, then these reasons will also be reasons for us to do what he commands and so his commands are superfluous. I discussed this issue in some detail in Parts 2 and 3, so I will not do so here. Instead, I want to consider a different but related issue.
Let’s begin by noting that there seems to be no reason to command things that are merely good. It is good to buy flowers for your mother on her birthday, but this does not seem to be a reason to command that you do so. For a command to be reasonable, it seems more is required than that the commanded action is good.
Of course, the DCT theorist can point out that she is not relying on mere goodness but on axiological value, which, it is plausible to suppose, comes in degrees other than simple goodness and badness. Some acts have higher/more or lower/less axiological value than others and it is only those acts that have very high positive axiological value that God has reason to command that we perform and only those that have very negative axiological value (or value lower than some threshold) that God has reason to command that we not perform.
But once this point is made, it becomes plausible that God’s commands would be superfluous. If some action is so (axiologically) bad that God has reason to command that we not engage in it, then, it seems, its badness is enough to give us reasons to not engage in it, which reasons are prior to and independent of God’s command. And if some action is so (axiologically) good that God has reason to command that we perform it, then its goodness is enough to give us reasons to perform it, which reasons are prior to and independent of God’s command.
The DC theorist must push back against this argument; she must insist that axiological value alone is not sufficient to ground moral obligations. On MDCT a divine command is necessary for making an action morally obligatory. This can be true only it divine commands add something normatively significant. Thus, MDCT is only viable if commands are not normatively impotent. In other words, the response to the arbitrariness problem we’ve been evaluating succeeds only if there is an adequate response to problem (4).
To get a better sense of this, let’s consider a specific action, say a gratuitous pummeling of Carl. Call this act, Pc. Let’s consider the act in two different contexts. Context 1 (C1), in which Pc is committed when there is no divine command to not commit it; context 2 (C2), in which Pc is committed when there is a divine command to not commit it.
On the view we are currently considering, Pc has axiological properties that provide God with reasons to command that we not commit Pc, but these axiological properties are not sufficient to make it the case that it is morally obligatory to refrain from committing Pc. Importantly, Pc has the same axiological properties in C1 as in C2. This must be the case if these axiological properties are to provide God with reason(s) to command that we not commit Pc. For the axiological properties to provide God with reasons, it must be that these axiological properties are prior to and independent of any divine command with respect to Pc. Thus, Pc has these axiological properties even in contexts when there is no divine command with respect to Pc.
The axiological properties of Pc, we can assume, include not just the intrinsic value (positive or, more likely, negative) of the act itself, but also the axiological properties of the consequences of Pc. Thus, it is reasonable to assume, the axiological properties that provide God with reasons to command that we not commit Pc include the negative value of Pc intrinsic to the act itself, and the negative value of the consequences of Pc. Let’s use the designation ‘VPc’ to refer to the total axiological value of Pc (it’s intrinsic value and the value of its consequences) The view under consideration has it that VPc (or some subset of VPc) provides God with reason(s) to command that we not commit, Pc but that the entirety of VPc is not sufficient to make it the case that we are morally obligated to refrain from committing Pc.
The defender of MDCT can acknowledge that VPc provides reason(s) for us to refrain from committing Pc; she must maintain only that any such reasons do not make it the case that we are morally obligated to refrain from Pc (since only a divine command can make an action morally obligatory).
For this to be the case, God’s command with respect to Pc must add something of normative significance that is not otherwise present. Another way of saying this is that MDCT implies that C2 contains something of normative significance that C1 lacks, namely the command of God to refrain from committing Pc. But for this to be so, divine commands must be normatively significant. I will now attempt to show that they cannot be.
Problem (4): The normative impotence of commands
Here is what I wrote about this problem in Part 4:
A command (divine or otherwise) does not seem to be the kind of thing that can make a moral difference. Commands are normatively impotent in the sense that they cannot add to our reasons. We see this when imagine that God commands that we torture an innocent child. This command gives us no reason to torture a child, so it would make no difference to the moral status of child-torture. Or, again, imagine that God commands that we eat breakfast at 7:30 every morning. This command does not give us any reason to eat breakfast at 7:30 am and thus can make no difference to the moral status of refraining from eating breakfast at 7:30 am (by, for example, refraining from eating breakfast entirely). Commands are normatively inert in that they cannot add to the reasons that we already have to engage in (or refrain from) the commanded activity. Option (II) thus claims that morally obligatory actions are morally obligatory in virtue of something that is normatively impotent.
Consider the possibility that God commands that we floss our teeth in the morning rather than the evening, so that the act of flossing in the morning has the property of being commanded by God. How could this factor make a contribution to the deontic status of flossing in the morning? Could this fact make any contribution? Arguments against DCT that are based in the Euthyphro dilemma capitalize on the intuition that no command could make such an act morally obligatory. But it is worth exploring the basis of this intuition. Why is that the bare commandedness of such an act cannot make a contribution to its deontic status?
The answer to this question has to do with the fact that commands are the acts of rational beings and that rational beings act (at least frequently) on the basis of reasons. We can only understand a speech act as a command if we presuppose that the commander takes him or herself to have reasons to issue the command. A command is a directive to some person or persons that they engage in some action or course of action. A command has a subject—the person(s) to whom the directive is issued—and an object—the performance of the specified action (or course of action) by the subject. To take oneself to have reasons to issue a command is to take it that there are features of the object that count in favor of issuing the command. (This point is directly related to what I have previously called the action feature constraint. See Part 2.) In other words, when a person issues a command, she takes it that there are features of the subject’s performance of the specified action that count in favor of directing this person to perform this action. But to say that there are features of the subject’s performance of the action that count in favor of that performance is just to say that there are reasons for the subject to perform the action. Thus, when a person issues a command, she takes it that there are reasons that count in favor of the subject’s performance of the specified action.
A defender of option (II) can accept this much. What she must say, however, is that the features of the object of the command (the subject’s performance of the specified action) that count in favor of the subject’s performing (or refraining from performing) the specified action do not make it morally obligatory (or morally wrong) for the subject to perform the action. Saying otherwise would contradict claim (II). If so, then a divine command must add something of normative force to the reasons that exist prior to the command. That is, a defender of (II) must assert:
(DC-Add) A divine command that some subject, S, perform act A adds something of normative significance to the reasons for S to A.
Before explaining why DC-Add is false, I want to distinguish between two types of reasons. As I used the term above, the object of a command is the subject’s performance of the specified action. Thus, an object-given reason is a feature of an action that counts in favor of some subject’s performance of the action. A command-given reason is any feature of a command (or the issuance of a command by a commander) that counts in favor of some subject’s performance of the action.
So, if there are object-given reasons for the commander to issue the command, then there are reasons for the subject of the command to perform the specified act. Importantly, a command itself cannot be one of the features of the object that counts in favor of issuing the command. This is because the features that count in favor of the command must be prior to the command. This just means that the fact that an action is commanded by God is not an object-given reason to perform the action.
One more bit of terminology: I will use the expression “reasons already present” to refer to the reasons that there are to perform a specific action (in a given context) and that exist prior to and independent of God’s commands.
Option (II) (and, hence, MDCT) implies that God’s commands add something normatively significant to the reasons already present. But examples that involve arbitrary commands or horrible commands show that a command, by itself, cannot add to the reasons that are already present. A command that we torture an infant cannot add or subtract to the reasons already present to refrain from torturing an infant. A command to do something that we have no reason to do cannot add to the reasons (or, rather, lack of reasons) already present. A command to do something that we have no reason to do cannot change the fact that we have no reason to do it. Thus, examples involving arbitrary commands and horrible commands show that DC-Add is false. In the case of an arbitrary command, there are no object-given reasons to perform the action. If we agree that the arbitrary command does not make it obligatory to perform the action, we are agreeing that the command does not add anything of normative significance to the object-given reasons. But this just means that, in the case of an arbitrary command, there are no command-given reasons. In the case of a horrible command, there are object-given reasons to refrain from performing the action. The command does nothing to change this. And so, the command adds nothing of normative significance. But, again, this just means that, in the case of horrible commands, there are no command-given reasons.
The reasoning from the above consideration about arbitrary and horrible commands to the rejection of DC-Add is as follows: If a divine command added something of normative significance, then even arbitrary commands and horrible commands would add something normatively significant. But neither arbitrary nor horrible commands add anything normatively significant. So, it is false that divine commands add something normatively significant.
A defender of (II) might want to insist that while arbitrary commands and horrible commands add nothing of normative significance, when there are object-given reasons to perform some action, a divine command does add something of significance. But such a view is untenable. To evaluate the claim that divine commands add something of normative significance, we have to isolate whatever normative force might be contributed by a divine command. And this requires considering commands in isolation from the normative force of other considerations (such as object-given reasons). When we isolate the contribution of divine commands (as we can when we consider arbitrary and horrible commands), we find that they make no normative contribution whatsoever.
Consider: If a divine command made a normative contribution, then in a situation in which there are no object-given reasons to perform an action (or one in which the object-given reasons that count in favor of performance are exactly balanced by object-given reasons that count against performance) a divine command to perform the action, in virtue of making any normative contribution whatsoever, would be enough to tip the balance of reasons and thus make it the case that the action is morally obligatory. But a divine command cannot do this.
There are no object-given reason to utter the sentence “The cute kitty cat came walking and sleeping and uttering utter nonsense last Tuesday evening at sunrise and bit the orange dog’s corpus callosum in the banana tree” once a month, every second Monday at 5:00 am. Nor does there seem to be any reason not to do so. A divine command to utter this sentence cannot make it the case that it is morally obligatory to do so. This implies that a divine command to utter this sentence makes no normative contribution whatsoever. If divine commands made a normative contribution, then since there are neither object-given reasons that count in favor of nor object-given reasons that count against performing the action (and thus the balance of reasons is precisely neutral), a divine command could make it obligatory to utter the sentence. Since a divine command cannot do so; and this just means that the command itself cannot add to the reasons already present. So, a divine command would not add anything of normative significance.
At this point you might be thinking that there are social contexts in which a (non-divine) command can give a person reason to perform some action, which reason is not present prior to the command. When a commanding officer in the military, for example, gives an order, his subordinates are obligated to obey. And, arguably, children are obligated to obey when their parents tell them to do something. So, when a military officer commands that his subordinate perform some action, the subordinate has, just in virtue of that order, reason to perform the act (which reason was not present prior to and independent of the command). Thus, we might be tempted to say, given that we are obligated to obey God, when God issues a command, that command adds to our reasons, i.e., it provides additional reason(s) that were not present prior to the command.
This response will not help MDCT. The response just outlined assumes that, just as a subordinate is obligated to obey his or her commanding officer, we are obligated to obey God. But such general obligations (to obey superior officers or to obey God) exist prior to and independent of any command. The source of such general obligations is not a command, but something else. In the case of the military, it is plausible to suppose that a subordinate’s obligation to obey the commands of their superior officers is grounded in an oath that all military officers take. In the case of the children of children to obey parents, it is not as obvious in what the obligation is grounded. But the source of such obligations is not relevant to the point I am making. What is relevant is that the source must be something independent of and prior to the commands themselves.
By analogy, then, the response currently under consideration implies that we are under a general moral obligation to obey God, which obligation exists prior to and independent of any divine command. But that is incompatible with MDCT. The view according to which we have a general obligation to obey God is known as the Normative Divine Command Theory (NDCT). (I have covered the distinction between MDCT and NDCT previously, in Part 2, and here.) According to metaethical divine command theory, all moral obligations are grounded in divine commands. Thus, such a view is inconsistent with the existence of a general obligation to obey God, which obligation exists prior to and independent of any divine command.
We are now in a position to state what I take to be a decisive objection to MDCT: MDCT takes option (II) and, given this, it follows that the reasons that God has for his commands cannot be what makes an action morally obligatory or wrong (i.e., on MDCT, in the absence of God’s commands, the RAP do not make any action morally obligatory or morally wrong). On MDCT, what makes the action morally obligatory is the fact that God commands that we do it. But this cannot be correct because commands are morally impotent; by themselves, they add nothing of moral significance. A divine command might be a response to the reasons already present (which count in favor of the performance of the action), but the command does not generate any new reasons.
Baggett, D. and Walls, J., Good God: The Theistic Foundations of Morality (New York: Oxford University Press, 2011).
Evans, C. Stephen, God and Moral Obligation (New York: Oxford University Press, 2013)
Garcia, Robert K. and Nathan L. King (Eds.), Is Goodness without God Good Enough? A Debate on Faith, Secularism, and Ethics (Lanham, MD: Rowman & Littlefield, 2009).
 As I say in Part 4: “If (I) is true, then moral properties (at least deontic moral properties) are independent of God’s commands. Since, on option (I) the reason that God commands that we perform a morally obligatory action is that it is morally obligatory (or has properties in virtue of which it is obligatory), the action must be obligatory prior to and independent of God’s command.” And, if actions are morally obligatory prior to and independent of God’s commands, then MDCT is false.
 If you think that the length or silliness of the sentence or the energy needed to utter the sentence is a reason not to utter it, then consider any act such that you are sufficiently satisfied that there are neither reasons to perform it nor reasons to not perform it (perhaps, for example, the act of uttering to oneself the word ‘myrtle’ once a month on either the first, second or third Tuesday, sometime between 5 am and 10 pm).