This is completely false, and its falsehood is trivially proved. You should at least do a Google search or two before making such claims.

Deutsch argues that morality is not relativist, nor arbitrary, but instead there are objectively correct values which are derivable (via conjecture and criticism) from the nature of reality. This is essentially Kant's major insight as well, though he phrased it differently. Both of them make pretty compelling arguments, which I, at least, can't refute. And in that view no one gets to ignore any part of morality, any more than they get to ignore gravity or orbital mechanics.

I am an atheist because I do not believe in anything supernatural.

AFAIC if something has no evidence it may or may not exist, however if a belief requires me to accept possibility of unnatural phenomena I am going to reject it completely until such time that it is actually shown to be true repeatedly and without possibility of being faked.

If you show me a magic trick, pull out a bunny out of a hat and claim that there was no bunny hidden anywhere near you and anywhere near the hat and the bunny simply appeared out of nowhere because you willed it to appear, I want to study you and the hat and the bunny. I want to figure out what makes it possible for you to achieve that effect (and how it can be replicated and possibly used for other things, like pulling electrical power out of a hat or something). I suspect that if such a thing happened and somebody was pulling bunnies out of hats, we would eventually figure out how it was done and by figuring it out we would remove the 'unknown' and the 'unnatural' or 'supernatural' about it.

I do not believe in things that are seemingly impossible, and when somebody claims something impossible, I want a serious study of that, not something based on feelings and reading of scriptures, but actual delving into the reasons behind it.

I addressed that already and, no, individual variation does not provide a counterexample to an easily demonstrable broad tendency.

This is a "no true Scotsman" argument. There are plenty of atheists who do think religion is bad and wish to stamp it out. You need only read /. regularly to encounter plenty of them.

You're projecting your particular approach across a broad group of people. Further, you're also projecting some sort of opinions on me, opinions which I don't hold.

Advertisers absolutely have complained that Google doesn't provide them with information about users. Google won't even give advertisers much control over the demographic targeting of their ads, which annoys them even more. The reason advertisers are willing to put up with it is, quite simple, because Google is better at targeting than the advertisers themselves, and can prove it. Google provides advertisers with extensive tools to analyze the impact and effectiveness of their ads, and to verify that they are in fact achieving positive ROI.

If you want to see how this stuff works you can do it for yourself. Create an account and go look at the tools Google offers. For that matter, you can even spend a few dollars and run an ad campaign of your own for whatever is of interest to you, and you can look at the data Google provides in return.

You might be tempted to argue "But, yeah, that's because that's the system Google gives to pissants like me... *big* advertisers get more." That's also untrue. I can't tell you a way to test that for yourself, except to find a person at a major company or advertising agency and get them to show you, but I'll tell you as someone who worked on some of the underpinnings of those systems that big or small, advertisers get the same UIs and the same data regardless of size. The only variation I'm aware of is that advertising agencies, who manage campaigns on behalf of large numbers of advertisers, get better tools for aggregating and separating the sets of campaigns they're managing.

Because they're human, and that need is quite clearly a nearly-universal human trait, as evidenced by the fact that every human society everywhere has believed in some form of gods, or powers.

Oh, some people feel the need less acutely than others. Such people are pretty comfortable not believing in anything, but they find themselves unable to convince their fellows who do feel the need. For anti-religionists, finding something to fulfill that human need is pretty important, because if they can't, then they'll never be able to convince the majority of humans to abandon religion.

Don't anthropomorphize science. It hates that.

You're absolutely right that science doesn't need to place value on anything. Science is a process, a methodology and, to a lesser extent, a culture. It doesn't have needs. And yet besides being completely right, you also completely miss the point.

Science doesn't need anything, atheism doesn't need anything... but people do need something. People find the emotionless, purely rational "Spock" view of science deeply unfulfilling (ignoring for the moment that spock wasn't wholly rational or emotionless, and neither was Data, even without his emotion chip), and therefore they seek something else, something more, something, in fact, bigger than themselves which (somewhat paradoxically) gives value to them and makes them more than just "chemical scum on the surface of a typical planet", as Hawking put it. Otherwise, what's the point? Different people feel this need in varying degrees, and atheists tend to be people who are towards the less "needy" end of that particular spectrum (which doesn't make them superior or inferior).

Atheists who see religion as a problem to be solved, and wish to convince people to stop seeking gods find this need for something in their religious fellows to be an obstacle... because the atheists have nothing to offer to fill that human need. At least, that's the argument.

I recently read a book which I think has an excellent answer to this. The book is "The Beginning of Infinity", by David Deutsch, and in it Deutsch makes a compelling argument that, rather than being irrelevant chemical scum, people (a term which Deutsch defines, and of which humans are the only example we know) are objectively the single most significant phenomenon in the universe (actually, the multiverse, since Deuetsch is a proponent of the many-worlds hypothesis). The reason we're so incredibly important not only provides value but also purpose, and I think that value and purpose can fill the need.

Deutsch argues that the reason humans have become people and therefore important is because we've made "the jump to universality", by which Deutsch means that we have become "universal explainers", capable of developing an infinite stream of ever-better and ever-more-detailed explanations of how the universe works, and therefore also "universal constructors", capable ultimately (given the necessary knowledge, which we have the capacity to obtain) of constructing anything which is not physically impossible (note that universal construction also implies the ability to overcome any inherent deficits in our brains that might impose limits on our capacity as universal explainers).

As to how those characteristics make us the most important phenomena in the universe, Deutsch provides several examples. I'll relate two of them. First, he points out that we believe -- with reason -- that if there are other people in the universe it is highly likely that we will be able to detect them, even if they're hundreds, thousands or millions of light years away. This belief is the rationale for the SETI project, and it is based on the simple observation that people, when they become radio engineers, produce signals which are distinguishable from any phenomenon that exists in a universe without people. More succinctly, people are one of few phenomena which can be detected over interstellar distances. This puts people in a class of cosmic significance that at least rivals that of stars.

Second, he points out that as universal constructors, who can ultimately create any arrangement of matter and energy which is not prohibited by the laws of physics, once we learn how, that we're actually more significant than stars, supernovae, quasars, etc. It's conceivable that we will someday learn how to harness and modify those vast phenomena, for example we may someday wish to prevent a supernova and do so by removing enough mass from the star to prevent it. We don't know how to do that, of course, but we already know exactly what would have to be done, exactly how much mass would have to be removed from a given star, and by when.

Further, if we consider the set of all possible arrangements of matter and energy in the universe and then consider which of them could occur via the operation of the laws of physics in the absence of people, vs which could occur in the presence of people (universal constructors), we see that only a vanishingly small set of states is possible without people. The classic example is that of Paley's "pocket watch on the heath"... what is the probability that in the absence of people that a pocket watch would come into existence? The watch's structure is not only intricate, it is all geared toward the purpose of telling time. It's extremely unlikely that that arrangement of atoms could occur by chance. Of course, the same argument can be applied to our own bodies, but we do have an explanation for how they could occur by chance.

So, the cosmic significance and importance of people, as universal explainers and constructors, clearly fulfills our human need to be significant. We, collectively (including other non-human people), are the most significant and powerful thing in the universe. But how does that address the need for a purpose larger than ourselves? The purpose is to achieve our destiny, of creating that infinite stream of knowledge, and of applying it to better the existence of people. In a word, progress, making people, collectively and individually, happier, smarter, better, freer, more powerful, etc. through developing ever-richer explanations of the universe we inhabit -- and create.

Note that this still leaves open the question of how to create and justify morality, something that normal people feel is important, and another key role of religion that atheists sometimes have a hard time replacing. Relativist, or amoralist philosophies abound, and can be logically very consistent, but are almost universally unappealing to people. Deutsch takes a stab at that, too, arguing that morality is also objective and can be derived from the laws of nature (physics). His arguments there are interesting but not quite as compelling.

(Disclaimer: Note that I am not an atheist. I do believe in God, and believe that He is our creator and the creator of the universe we inhabit. However, I find objective arguments of humanity's importance and morality's fundamental nature very interesting, and not in the slightest in conflict with my view of a benificent creator who wants us to find fulfillment in our struggles to progress.)

You say that as though it's some sort of moral issue, as though science has somehow failed to provide you with what you deserve. I don't understand that. We know what we know (though much of what we know is wrong), and we're learning. Saying we should know any given thing that we don't know is silly, because given that we don't know it, we don't even know what is required in order to know it.

In the case of the effect of red meat, just how deep does that particular rabbit hole go? We don't really know. We have a rough understanding of many of the mechanisms involved, but no comprehensive understanding of how it all fits together, much less how it interacts with other elements. We can look at empiricist[*] studies but the plethora of confounding factors make those particularly weak in this case. Simple phenomena can be described via empirical methods. Even emergent phenomena with very complex underpinnings can be described empirically, as long as they're simple at the level of explanation. But when phenomena are inherently complex, only deep explanation will suffice.

Frankly, I wouldn't be surprised if we're still 50 years from the level of knowledge that you demand. It's probably not that bad, but it might be, because we are barely scratching the surface at understanding the complexity of our own bodies.

[*] By "empiricist" I mean the sort of semi-science that assumes that descriptive knowledge derived from observation, without any real explanatory theory, is scientific rather than just being a narrow rule of thumb whose applicability is uncertain. In this case, measuring health outcomes and correlating them with red meat intake and then using the result to predict what red meat intake choices produce the best outcomes. The approach is flawed not only because it often confuses correlation with causation (though it does), or because it's hard to isolate the studied factor from confounding factors (it is), but because without explanatory knowledge that tells us not only what the effects of red meat are but also exactly why they are what they are, we can never really know how other choices will interact.

I agree... even 5 or 6 years ago, my father was visiting and asked to use my computer to check some things online... he sat down, ran the browser (Firefox at the time, which looks like the Firefox he has installed on Windows); he had to print out some PDFs he'd created that had his travel documents (hotel reservations and stuff), plugged it in, the window opened, he double clicked - they opened, he printed. Later I asked what he thought about using Linux, he said he didn't realize it wasn't Windows.

Of course, that's a simple example - he didn't do anything complicated, just double-clicked the Firefox icon and everything else was the same user experience, double-clicked some PDFs and the UX was the same... but while there are of course differences, anyone that can use MS Office could probably figure out Open/LibreOffice with little effort for all but pathalogical special cases.

Ubuntu user here... unless I'm installing something really odd (which, if you work for some municipality you probably shouldn't be doing on your work computer), software installation is just as easy - sometimes easier - than using Windows. The days of downloading something that won't install because of missing dependencies, so you download them and they won't install because of missing dependencies.... etc., etc., is long gone with pretty much every distribution.

Don't know how this will turn out, of course, they are all pretty much test cases, and I think some of them make these announcements just to get MS to make them really great deals, and I'm not saying it will definitely work... but when you whittle things down to what a company computer should have installed in it - office software, email clients, browsers, etc., then there's no fundamental reason why Linux shouldn't work (except that it's not MS... which is what most arguments seem to boil down to).

Could you elaborate?

That's a particularly weak example, since for everyday purposes we knew how to deal with gravity long before we had any scientific understanding of it at all.

Turns out that biology is a little bit more complicated than we expected.