First (possibly the most important part):
I love how all the INFJs here like to question my motivations (almost to the point of ad Hominem), yet my motivations are misunderstood greatly (possibly even by myself until I thought about it). My last post was a (bad) attempt to appeal more to the INFJ mindset, which I admit I'm having a hard time doing. I'm dealing with trying to converse with many of you, and I don't know all your intrinsic values to appeal to. I tried to appeal to ethics, I tried to appeal to "unjust negative consequences." What I meant by that is if someone acts from a belief they have researched to be true, and does so with good intentions, yet negative consequences result, then this person can not be blamed for what happened, and his actions were just. If a person acts from a belief they have never researched, even though they are aware it is subject to suspicion, and that belief is false; even if they act from this belief with good intentions, then they are very subject to blame for not researching their belief, and their actions are wholly unjust.
I have learned a lesson through this, and that lesson is to stick to the truth. A good friend, although meaning well, tried to convince me to attempt a different sort of appeal; one that is more "persuasive." I've since reexamined my normal method (which is just to present factual arguments and logic) with this method and I find my normal one to be the superior. Why? Because although I so highly value truth, convincing a person of a truth with anything other then logical methods makes me partially responsible for the false and/or bad premises this person will have to adopt in order to believe in this truth.
Pascal's Wager is a perfect example: it's a good attempt at persuasion, but prudence is a bad premise for the belief in God.
If people are to accept a belief, they should do so for the right reasons. Those reasons are that: 1. Their justification for having this belief is sound and 2. This belief is true (or at least highly likely to be true). I do realize that truth and justification are very debated terms in philosophy, but most beliefs can be determined to be justified or true in at least a common sense manner. Pascal's Wager is still a great example of this, as it is so common-sensical to say that prudence is a bad reason to believe in God that even the bible itself warns against this, saying you must believe and love God with all your heart, or else you are false in your belief. Pascal's Wager fails the first criteria: it is improper justification to hold the existence of God to be true.
My methods throughout this thread have been suspicious, and although mixed with many good arguments, they weren't made with the usual purity I pride myself on. So, I apologize for trying to appeal to you all in a different way that made you question my motives. My actual motivation is below:
Truth itself is an intrinsic value, not an extrinsic one derived from consequences. We have a responsibility to truth, we have a responsibility to make reasonable searches into truth. Even if one holds a false belief and it has little effect/danger, I still have to say it's critical to examine that belief. Although the limits of our human mind, time, and having other worthy endeavors restricts us to never finding all the truths to be found in a lifetime, and the limits of human perception and ability to reason still make it possible to be wrong, truth is still an intrinsic value that should be sought after.
I have to ask what intrinsic values you all hold, because truth, duty (in the Kantian sense of the word), metta (Buddhist word for loving-kindness, in Greek it is known as agape (pronounced uh-gop-ay)...it's the concept of love of people because they're people...to respecting the rights, freedoms, preferences, etc of other people...Immanuel Kant's categorical imperative describes very well a proper way of exercising metta and treating people ethically), and such concepts are ones that I hold to be intrinsic. In fact I could argue that all extrinsic values come back to one or more of these concepts, as they are the building blocks of "the good life" (meaning, living a moral life, not necessarily a rich one).
Second:
"As of 2002, the Sun appears in the constellation Capricornus from January 19 to February 15."
So I was born under Capricorn.
Third:
Those who believe truth to be subjective are in great error. If truth is subjective, then the proposition that "truth is subjective" is itself subjective. No, logically there MUST be an objective truth to be found at least somewhere. The only thing subjective is peoples' ability to adopt truth. Just because people adopt differing beliefs doesn't mean that truth itself is subjective, it just means that at least one person is in error. It's completely illogical to suggest that person 1 holds a belief called "A," while person 2 holds a belief of "not A," and they're both right because truth is "subjective" or "the truth value of a proposition is dependent on the subject believing the proposition." No, either person 1 or person 2 is wrong in this case. It just logically can't be that the world is both A and not A at the same time.
Fourth (very important also, as it restarts the debate to a more pleasant and productive point):
In light of what I had to say in my first point in this thread (that it is not enough for me to convince people of a truth, but only to convince people to believe something with the proper reasons) I must say that astrology's most basic premises, from the knowledge I possess, fail the first criteria (the criteria for properly holding a belief being that the belief is justified and it is true). The premises of astrology, from my knowledge, lack proper justification as they are not rooted in some truth about reality, nor are they rooted in logical necessity.
However, I realize my knowledge of the world to be limited, and possible to err. I may lack a knowledge that practitioners of astrology have. I realize that I may be in error and the premises of astrology may actually be justified. However, I currently do not have information to properly contend they are justified, and instead only have information to contend that they are indeed not justified. I now rely on (and ask) those that call themselves practitioners of astrology to present information that shows how the premises of astrology actually are justified; namely the premise that "The time of the year of one's birth has an effect, profound enough to be relevant, on their personality and preferences."