The Logic of Morality

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Darth Wong
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Post by Darth Wong »

Nova Andromeda wrote:
You are assuming that I would avoid equitability even if it happens to suit the larger stated goal of minimizing death/suffering, thus causing the death/suffering which I am trying to prevent. Explain this bizarre assumption.
Doh! I know this was painful for you, but it was necessary for you to point out that you would conform to my system if it suited your stated goal. Concession offered.
Read it again; I said no such thing. Your system replaces the end with the means! I merely point out that I would willingly use those means if they helped achieve the desired end; this does not change the fact that you are still mixing up the end and the means, and that I disagree with your system on that basis.
My system is a moral system only in that it leads to the idea that equitability and mutual cooperation where possible are the best ways to acheive ones goal (regardless of the goal).
Historically, that has not always been true. The European invasion of the Americas was spectacularly successful for Europe, yet it contained not a shred of equitability or morality. Your theory is destroyed by observation.
If we have a stated goal we can refine that system based on the goal (such as minimizing suffering). However, as soon as I do that it is no longer a truly general system.
Of course not. It would no longer be a trivial solution which does not even have the benefit of being consistent with reality, and you would have to actually defend something substantial. The fact that you can plug any goal into this system of "morality" and call it "moral" is the reason why I decry it as a system. You can simply insert mass-murder or racial supremacy as your goal, and the system declares that to be moral! You don't see the problem with this?
Reducing sufferring is our ultimate goal. Equitability is not the goal (this should be clear). Equitability is the best way to get to some generic goal (in theory).
So you admit that your previously stated goal of equitability is really not the ultimate goal, and that the ultimate goal of your system is actually the same as my goal. In other words, you deny the validity of your earlier statement (in the previous paragraph) that your system is "general" and works with any goal. In fact, it only works with MY goal.
You feel it is impossible for equitability to cause death/suffering? Suppose I could produce an example of a scenario which is equitable but produces death/suffering?
I would very much like to know if you can produce such a scenario if the majority of entities primary goal is to avoid suffering/death.
Do not add unnecessary conditions. The goals of the weak do not alter the goals of the strong. It is unfair, for example, to take money from people who work for it, and give that money to people who did not work for it. We do that anyway, to varying extents depending on our place of residence, because we recognize that equitability and morality do not mesh in this instance; we wish to prevent suffering.
The fact that people have goals is objective.
Actually, it isn't. Every individual person's goals are subjective. It is impossible to observe someone's goals; you can, at best, observe his claims regarding his own goals, or his actions which may or may not be consistent with such goals. You cannot actually observe goals. However, death, mutilation, starvation, injury, etc. are all observable. Hence, my system is based on the objective while your system is based on the subjective.
Actually, it is. If you had no goal (literally no goal) you would be dead for all intents and purposes; no better than a rock.
Red herring. The desirability of goals has nothing to do with your claim that they are objective rather than subjective.
The combination of those mental imperatives that cause us to want to do stuff (instinct, love, pain, etc.) are what I consider to be our goal (generally speaking most people's idea of what their goals are don't reflect this and that is why I felt is necessary to define goal in my previous thread, but you derided stuff like that as legalese).
It is. Your argument fails on basic logic, not details. Your claim that equitability is always the best route to success is nonsense, easily disproven with countless historical precedents. Your insistence that any scenario can only be evaluated if every participant is assumed to be moral is simply ludicrous; a moral system must be based on humans, not two-dimensional cardboard cutouts. Your belief that individual goals are objective is in direct opposition to the definition of objectivity; please look it up.
An entities claims of their goal probably can't be taken at face value, however, there actions will in the end reflect their goal and that is objective.
Wrong again. Your observations of their actions are objective, but it is a "complex cause fallacy" to presume that therefore, you have knowledge of their goals. There are invariably multiple possible goals which may suit a particular action.
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Post by lgot »

Where is Nick ? i think we had a very similar argument sometime ago...

watever,

There is a basic sets of ethics.
You, Nova Andromeda is wrong, just because, Wong can have any moral sets he believes. He is very ethical, so ? You may find this very hard to apply in the reality - probally Darth Wong finds sometimes very hard to follow it, but he still try to - but Morals are guidelines, not strict unbreakable rules. They are actually very subjective and bound to change with societies change.

You have a basis, a society have a basis. They try to follow those rules. If they are breaken oftenwhile that means that rules have no meaning anymore there and they will change it. But that does not changed they have a basis, yes.

other than that you just picking Darth Wong for something he could not do, but he already did...
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Post by Nick »

lgot wrote:Where is Nick ? i think we had a very similar argument sometime ago...
Hehe - this got posted just over 20 minutes before I started reading this thread :)

I was also a contributor to the original thread regarding Nova's system - and I stand by the assessment of the situation I made then.

The problem, as I see it, is not so much that Mike & Nova disagree, but rather that they are talking about different things (hence the miscommunication).

Nova points out that any functional individual is going to have some sort of goal (even if they aren't particularly clear in their own mind as to what it is). The fact that individuals have goals is objective, as Nova said. The content of those goals is purely subjective, as Mike has said.

Nova then points out that conflict between the goals of individuals is inevitable - consequently, there needs to be some mechanism in place for attempting to resolve those conflicts to the satisfaction of all parties. In other words, it is the moral basis which must be equitable, even if the conclusions resulting from that basis lead to occasional inequitable treatment in pursuit of the basis (e.g. Mike's example of taxation to support the workings of government, which are generally intended to promote improved standards of living, or 'reductions in suffering' - the fact that it doesn't always work does not invalidate his point).

Mike then advances the idea that reducing human suffering is an appropriate moral basis for operating in human society - i.e. humanist morals. This basis is equitable, hence it meets Nova's criteria for an acceptable moral basis. It also has some marvelous historical evidence in its favour as well.

The fact that an equitable moral basis may lead to inequity being moral in certain situations does not invalidate the need for the original basis to be fair to all parties subscribing to it.

Mike dismisses this as pointless legalese bullshit - and for the majority of people who are happy to accept humanist morals as a given, there is no need to worry about it.

It's like the argument between people who just accept the existence of the Unvierse as a blunt fact, and those who enjoy delving into the weird cosmological ideas about how something can exist without a cause - the first group tend to view the second group as wasting their time. For mine, I think questioning premises and seeing if it is possible to take an argument one step further back towards genuinely basic principles is a worthwhile exercise, but I don't expect everyone else to enjoy the same activity, any more than I expect everyone else to enjoy watching cricket.

(EDIT: fixed the third last paragraph, which had enough mistakes to affect its understandability. Added the 'but I. . .' and so forth to the last sentence)
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Post by Shinova »

I think it's more instinct rather than morality that keeps us from killing each other. Since killing off members of our race would be counterproductive from an evolutionary standpoint.

Morality would be like stealing some money off of another kid. Doing it would not physically harm any of you by depriving one of a food supply or anything. It does induce emotional harm for the victim and the victimizer often finds pleasure in the act. We've built morality to prevent that, in my opinion.

Morality, however, can also destroy our race besides protecting it. If, hypothetically, the human race as a whole was rampaging through the galaxy slaughtering billions of other races, and one person had the opportunity to give critical information about the human race's military secrets and etc, then that person may hand over that vital information to a superior alien race so that the alien race can move in and exterminate the human race before the latter causes any more harm.
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Post by haas mark »

Shinova wrote:I think it's more instinct rather than morality that keeps us from killing each other. Since killing off members of our race would be counterproductive from an evolutionary standpoint.

Morality would be like stealing some money off of another kid. Doing it would not physically harm any of you by depriving one of a food supply or anything. It does induce emotional harm for the victim and the victimizer often finds pleasure in the act. We've built morality to prevent that, in my opinion.

Morality, however, can also destroy our race besides protecting it. If, hypothetically, the human race as a whole was rampaging through the galaxy slaughtering billions of other races, and one person had the opportunity to give critical information about the human race's military secrets and etc, then that person may hand over that vital information to a superior alien race so that the alien race can move in and exterminate the human race before the latter causes any more harm.
I think that our morality stems from our instinct. *points to first post*
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Post by Darth Wong »

Moral issues are best dealt with through examples. As an engineer, I must observe humanist ethics because they are the only form of ethics which function in most engineering ethics situations. Rights-based ethics aren't worth a damn; the infamous "whistle-blower" scenario is completely un-addressed by rights-based ethics. Legalism doesn't work; rules are inflexible by nature, thus they cannot adapt to changing situations or changing technological scenarios, so you run the risk of confusing the end with the means (Nova's problem; he tries too hard to codify things). But unitarianism and humanism works for most scenarios, because the engineer must recognize that his duty is to protect society from harm. His ultimate goal is to prevent death and suffering. It has nothing to do with equitability; indeed, it is arguably unfair for the engineer to be held responsible for blowing the whistle on his own employers, and to take the career hit with no promise of compensation if necessary. But it is part of our ethical code, because we recognize our larger moral imperative.
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Post by Nick »

The other interesting point here is that many 'immoral' acts are not due so much to problems with moral codes, but rather, with categorisation of individuals with respect to that moral code.

The most effective tactic in getting people to condone atrocities is to convince them that the victims of the atrocity do not form part of the category to which that moral code applies.

So, for example, you get feudal knights who are punctiliously courteous to other knights and members of the aristocracy, but utterly contemptible in their treatment of peasants.

You get the casual genocide practiced by Europeans against Native Americans, Aboriginal Australians and so forth - it wasn't so much that the Europeans didn't understand the idea of morality, but rather, that they didn't see the Americans or Aboriginals as fully human. This meant the Europeans didn't see the normal moral rules as applying to the natives - rather, they used the moral rules associated with what was then seen as the ethical treatment of animals.

You also get otherwise moral people working in the Nazi death camps, or handing out (apparently) lethal electrical shocks in Stanley Milgram's experiments on the impacts of authority figures on moral judgments. The authority figures (or propaganda) may serve to persuade individuals to override their own moral qualms.

Many people have now come to the realisation that the criteria for categorisation has to be based on the values which form the basis of the moral code. For many humanists, since the moral code is based on the minimisation of suffering, this means it should be aimed at the minimisation of all suffering, not just human suffering.

However, setting out to reduce the suffering of something which is incapable of suffering (such as, say, a rock) is obviously pointless - our efforts would be better spent elsewhere. So many of the more complex moral dilemnas relate to difficulties of categorisation, given that there is no way we can directly measure "capacity for suffering". This is why the term humanist is still accurate, since the only capacity for suffering we can assess directly is our own - for everything else, we are attempting to interpret rather ambiguous data.

The reason this is an interesting speculation is that it results in the rephrasing of many moral disagreements as a matter of categorisation - which sometimes give a clearer understanding as to where the actual disagreement lies.

For example, the abortion debate can be seen as a categorisation problem - when does a potential human in the womb become an actual human? The debate over stem cell research can be seen as a categorisation problem - are human cells categorically different from other cells, and hence deserving of special treatment? The euthanasia debate can be seen as a categorisation problem - we routinely put down animals that are in great pain, so why don't we allow humans who choose that course the same mercy?

Note: there are elements other than the categorisation ones in all of the issues I cite above, particularly the last one. Generally these take the form of 'arguments from consequence', but they are also frequently valid concerns which need to be carfeully addressed. The list serves only as examples of how certain questions can be viewed as matters of categorisation - that doesn't mean that such a view can provide a complete understanding of those issues.
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Post by Nick »

Darth Wong wrote:But unitarianism and humanism works for most scenarios, because the engineer must recognize that his duty is to protect society from harm. His ultimate goal is to prevent death and suffering. It has nothing to do with equitability; indeed, it is arguably unfair for the engineer to be held responsible for blowing the whistle on his own employers, and to take the career hit with no promise of compensation if necessary. But it is part of our ethical code, because we recognize our larger moral imperative.
From a practical perspective (i.e. the way I actually live my life), I agree with Mike.

The only value I see in codification attempts like Nova's is as interesting thought experiments, rather than as things with any particular influence on day to day life. I doubt that anyone who disagreed with humanist morals would be persuaded to change their point of view in response to an argument like the one Nova proposes.
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Post by Nova Andromeda »

--Well it's a good thing Nick has shown up to help bridge the gap between Darth Wong and I. It was quickly becoming apparent I wasn't making any progress in getting through to Darth Wong. I offer a concession to a valid point he has, but it appears to be competely missed:
Nova Andromeda wrote:
You are assuming that I would avoid equitability even if it happens to suit the larger stated goal of minimizing death/ suffering, thus causing the death/suffering which I am trying to prevent. Explain this bizarre assumption.
Doh! I know this was painful for you, but it was necessary for you to point out that you would conform to my system if it suited your stated goal. Concession offered.
quote:

My system is a moral system only in that it leads to the idea that equitability and mutual cooperation where possible are the best ways to acheive ones goal (regardless of the goal).
Historically, that has not always been true. The European invasion of the Americas was spectacularly successful for Europe, yet it contained not a shred of equitability or morality. Your theory is destroyed by observation.
If my orginal "legalisms" are read it would become apparent that such matters are a contest of power. The only hope for the weaker party is to try to convince the stronger party that their actions are not in the strong party's best interest. In cases where one party has the power to do something then they have the power to do it. If they decide to exercise such power then the only thing the weaker party can do is take the hit and make the stronger party pay as much as possible.

--Nick's assessment of our disagreement appears to be right on to me. In fact, I do recognize where Darth Wong is coming from, however, I have not be able to show him where I'm coming from. However, I think Darth Wong's basis needs justified and refined.
Legalism doesn't work; rules are inflexible by nature, thus they cannot adapt to changing situations or changing technological scenarios, so you run the risk of confusing the end with the means (Nova's problem; he tries too hard to codify things).
Your dismisal of my analysis as legalism simply doesn't hold water and I don't know why you insist on calling it legalism. Any rules or laws which result from my analysis must either be flexible enough to accomodate current situations or be changed. In addition, if the analysis itself if incorrect in some way it must be changed as well.
His ultimate goal is to prevent death and suffering. It has nothing to do with equitability; indeed, it is arguably unfair for the engineer to be held responsible for blowing the whistle on his own employers, and to take the career hit with no promise of compensation if necessary. But it is part of our ethical code, because we recognize our larger moral imperative
This is why I think your basis is flawed and needs better defined and adjusted. If I understand this correctly you expect an engineer to blow the whistle and take the hit for doing so. In my system it would be recognized that this is inequitable and the best solution would be sought. For example, a law could be written such that once the whistle is blown the situation is investigated by a third party to determine several things; was it reasonable to blow the whistle, is there in fact a problem, what is the cost to all parties involved. Once these things have been determined resources could be redistributed accordingly. The whistle blower would be compensated for the risk he took (if it was reasonable) and the party at fault would be fined to compensate for the investigation, the risk to the whistle blower, and the risk to society at large. This encourages people to blow the whistle, but not if it is a false alarm. In your system the whistle blower is caught in a catch 22 and those that avoid blowing the whistle to save their butt are favored which is not in society's interest. The problem here is that an individual engineer's ultimate goal is probably NOT to protect society from harm. His ultimate goal is probably to protect his family and himself (and then others). When push comes to shove guess which goal will be favored in the case of most engineers. However, my analysis tries to align the goals of the engineer with the goals of society (e.g., everyone else).
From a practical perspective (i.e. the way I actually live my life), I agree with Mike.

The only value I see in codification attempts like Nova's is as interesting thought experiments, rather than as things with any particular influence on day to day life. I doubt that anyone who disagreed with humanist morals would be persuaded to change their point of view in response to an argument like the one Nova proposes.
I think that it is necessary maximize my ability to work with others. For me my framework makes it easier to determine where agreements can be acheived and where conflict is inevitable. Knowing this I can put my resources in the appropriate areas. The reason I spend time here is because I beleive we can reach a concensus here and perhaps work out useful agreements. In addition, my ideas are tested (a bad idea is worse than useless and needs discarded).
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Post by lgot »

Nick:
The other interesting point here is that many 'immoral' acts are not due so much to problems with moral codes, but rather, with categorisation of individuals with respect to that moral code.
well, here we are in the moral topics, seems like it is a karma thing :wink:

well, of course. Moral codes are relatives, hence they belong to that single group or society and outside this group and society we may find or not a similar moral conduct.
Mostly this difference are the reasons that many people see different societies as "barbarians" or "limited"...
It is needed to understand that morals rules change inside our own society and sometimes you have to pay attention in your daily live to moral than one different moral code, since you have contact with so many different cultures and groups.
Even when we talk here and it is clear that we have a similar moral code, we probally have one or another difference.
This meant the Europeans didn't see the normal moral rules as applying to the natives - rather, they used the moral rules associated with what was then seen as the ethical treatment of animals.
rather, the moral code they followed allowed them to do so. Many of the genocides are for example, "explained" by the atempt of bringing civilization to those groups...
Or for example, The moral of Empires like those accepted the treatment of the conquered groups in such way. It was some short of "right"...

It is very hard to find someone amoral, totally devoited of any moral code.
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Post by Nova Andromeda »

The other interesting point here is that many 'immoral' acts are not due so much to problems with moral codes, but rather, with categorisation of individuals with respect to that moral code. ...
--I consider the catagorization that you describe to be nothing more than rationalization of atrocities by people with the power to commit those atrocities, but whose moral systems would crumble without the rationalization.
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Post by Nova Andromeda »

I was also a contributor to the original thread regarding Nova's system - and I stand by the assessment of the situation I made then.
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--I never responded to your final posts there. Basically, your last assesment was that the analysis was too complex, people don't have a good idea of what their goals really are, and people aren't omnisentient. I grant you that it may be complex to some extent, but it isn't any more complex than algebra or geometry until you get into the details (like in algebra and geometry). The fact that people don't know what their goal is makes things more complex, but I believe my analysis is still useful and that education (in logic and reason) would help alleviate that problem. The fact that people are not omnisentient makes things more difficult for them, however failer to forsee a consequence of one's actions is okay if they are willing to bear an equitable part of that cost and they made a reasonable effort to determine the consequences of their actions.

--In the end the question I want to answer is this: Assume we have a bunch of boxes, each has an entity with a random goal (simple or complex), and some random resources. If we combine all the boxes what system of interaction will maximize the chance an entity will be able to attain its goal.
-Clearly this is not a simple problem. However, if we make each entity intelligent, give them a fairly good understanding of their goal, a fairly good understanding of their universe, and assume they can communicate the problem becomes more simple. I think things boil down to my framework. If we vary (individually within a reasonable range) their intelligence, their understanding of their goal and their universe, and give them a representative sample of human goals the answer to this problem would be quite useful. I think that this problem can be answered even if it is difficult and is more important than many of the other problems we spend huge amounts of resources to solve.
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Post by The Dark »

Darth Wong wrote:Moral issues are best dealt with through examples.
Examples are the best way of determining morals, but eventually (in business) the moral must be codified in order to present a universal standard (so that the example cannot be misinterpreted)
As an engineer, I must observe humanist ethics because they are the only form of ethics which function in most engineering ethics situations.
True
Rights-based ethics aren't worth a damn; the infamous "whistle-blower" scenario is completely un-addressed by rights-based ethics. Legalism doesn't work; rules are inflexible by nature, thus they cannot adapt to changing situations or changing technological scenarios, so you run the risk of confusing the end with the means (Nova's problem; he tries too hard to codify things).
I suppose I need to clarify what I said earlier in that the rules must be codified but not inflexible, since there are extenuating circumstances; that is there must be a defined moral standard and an understanding that circumstances can alter some (perhaps most) moral standards.
But unitarianism and humanism works for most scenarios, because the engineer must recognize that his duty is to protect society from harm.
That should be the goal and duty of all people.
His ultimate goal is to prevent death and suffering. It has nothing to do with equitability; indeed, it is arguably unfair for the engineer to be held responsible for blowing the whistle on his own employers, and to take the career hit with no promise of compensation if necessary. But it is part of our ethical code, because we recognize our larger moral imperative.
Yes, and unfortunately most companies seem to be more concerned with covering their asses than doing what's morally right. My father is on an ethics committee for an engineering company, and it drives him nuts (he's a planner). Without a moral code that all people agree with, such a committee is ineffective and drives half the members crazy for various reasons (the rules are either too loose or too strict).
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Post by Kuja »

Here's my approach to morality.

You do something that causes pain to others = you're bad.

You do something that makes others' lives easier = you're good.
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Post by The Dark »

IG-88E wrote:Here's my approach to morality.

You do something that causes pain to others = you're bad.

You do something that makes others' lives easier = you're good.
Works for me :D . Although then you can get into ethical calculus, which I don't like, figuring whether a lot of pain to one person is balanced by the good done to a large number (like the "kill one to save 10 million" thread earlier). I just feel people should try to do good to all, and never intentionally do harm (accidental harm will always happen).
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Post by Kuja »

If the good outweighs the harm, then that's another story, don't you think?
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Post by The Dark »

IG-88E wrote:If the good outweighs the harm, then that's another story, don't you think?
The only problem comes in quantitating good and harm. Which is worse, the Spanish Inquisition or Adolf Hitler? Or the Bata'an Death March (which brings up the point that more civilians and POWs were killed by the Japanese than the Germans in WWII...little known fact of the day). Good and harm are easy to define qualitatively, but different people may regard the same action as carrying different amounts of harm or good, based upon their perspective. After all, we wouldn't want Chick defining the good and the harm.
Stanley Hauerwas wrote:[W]hy is it that no one is angry at the inequality of income in this country? I mean, the inequality of income is unbelievable. Unbelievable. Why isn’t that ever an issue of politics? Because you don’t live in a democracy. You live in a plutocracy. Money rules.
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Post by Kuja »

The Dark wrote: The only problem comes in quantitating good and harm. Which is worse, the Spanish Inquisition or Adolf Hitler? Or the Bata'an Death March
Why differentiate? These are all monstrosities of mass murders. Don't you think they all belong in one category?
Good and harm are easy to define qualitatively, but different people may regard the same action as carrying different amounts of harm or good, based upon their perspective. After all, we wouldn't want Chick defining the good and the harm.
Which is why it needs to be done logically, not according to some religion's book. Look at Iran or Afganistan for my point.
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Post by Shinova »

One idea that I have been sort of tossing around in my head is:


There has to be some immorality and bad in the world for people to fully appreciate the goodness and morality portion of the world.
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Post by Andrew J. »

Wow, morality sure is complex!

I'm glad I never bother with it. :twisted:
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Post by Nick »

Nova Andromeda wrote:--I consider the catagorization that you describe to be nothing more than rationalization of atrocities by people with the power to commit those atrocities, but whose moral systems would crumble without the rationalization.
Igot wrote:Many of the genocides are for example, "explained" by the atempt of bringing civilization to those groups...
Or for example, The moral of Empires like those accepted the treatment of the conquered groups in such way. It was some short of "right"...
The reason I find it valuable to separate morality into the two parts of "what the moral code is" and "what the moral code applies to" is because it improves my ability to understand differing points of view in moral discussions.

Some people may find it disturbing that I can quite happily say that I can understand where the Nazis were coming from, or the attitudes of those who promulgated the White Australia policy. However, it is disturbing only if you fail to make the distinction between understanding a point of view, and agreeing with or condoning that point of view.

The reason I consider this important is simple: if you do not understand someone else's point of view, you can only ever attack a strawman version of their argument. And this is where the distinction between moral values and moral categorisation comes in.

When you find yourself disagreeing with someone about a particular moral situation, it can be worthwhile to figure out if the disagreement is due to a difference in moral values (e.g. they place a higher value on life than you do - ala euthanasia) or moral categorisation (e.g. they apply slightly different rules to particular groups - ala capital punishment).

Once you've figured that out, it can be easier to track down the differences in perceptions which shaped the difference in values or in categorisation. And once you've done that, you are finally in a position to effectively argue with them - either by questioning the validity of the moral value they are supporting, or by pointing out that they are making baseless distinctions in their categorisation. (If you don't care about convincing them, you can simply keep restating your own argument - this gets boring, fast)

Many of the genocides in human history have been the result of ignorance & fear - a lethal combination at the best of times. I see it as far more important to figure out why those people did those things (to try and avoid repeating the same mistakes ourselves) than to bother blaming them or saying 'they should have known better'.
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Post by Nova Andromeda »

--I'm not sure I find your distinction useful personally, but I agree with the reason you are using it. It is necessary to determine the reason other people act the way they do (i.e., what I've previously called their goal).
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Post by Zoink »

Skimming through some of this a see that:

Some people are describing the reason why we have morals. Survival of the fittest will determine which social group survives. We don't survive simply by being moral, but by acting in a way that produces another successful generation. A more-moral society might find itself killed into extinction by a less-moral one. You may apply survival of the fittest to biological systems, but it is also applicable to social structures. The social structure of imperialist Europe allowed it to conquer North America, regardless of how moral the natives were.

However, by imposing moral structures on others, we are increasing our own chance of survival, because others are forced to act in a way that respects our own interests. This is one possible explanation as to why we as a species search for social models that are moral.

Further, consider:
-Is it moral to kill humans? (I say No)
-Is it moral to kill animals for food? (I say yes)
-Is it possible for humans to exist without killing animals? (I say yes)
-Would a society that condoned killing animals have more or less resources available, possible giving an advantage (food, textiles, weapon development, and killing tactics) over a completely farming based society? (I say yes)

So in part, I would say that evolution has determined what actions we define as moral.

I think Mr.Wong is describing a perfectly valid system for determining what is moral. A tool that determines if a particular action is moral or not; a system which others and ourselves should follow to achieve our personal goal of survival and procreation.
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Post by lgot »

A more-moral society might find itself killed into extinction by a less-moral one. You may apply survival of the fittest to biological systems, but it is also applicable to social structures. The social structure of imperialist Europe allowed it to conquer North America, regardless of how moral the natives were
You people make much confusion with personal morals and society moral. My, your , everyone else, personal moral is not the same thing as the Catholic Moral, Indians morals, Army moral or any other moral that belongs to a group or period.
And please, the social structure and militar power of Europe is not Moral.
-Is it moral to kill humans? (I say No)
Very relative. I found not. But the cops that shot to defend themselves are not doing something seem as immoral among their group and mostly societies. Or the places where Death Sentence is allowed is because the morality of those places accept as valid under the moral point of view the capital punishment.
-Is it moral to kill animals for food? (I say yes)
A vegetarian of course disagree with you. And he is not immoral in any way.
So in part, I would say that evolution has determined what actions we define as moral.
Evolution have very little to do with that. All humans societies developed a code of moral they followed. Each basead in how the solved their conflicts and needs.
You think the celibate, which is something moral, have anything to do with Evolution for example ? It will be always an weak teory to try to use a biological theory to explain society.
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Post by Zoink »

lgot wrote: You people make much confusion with personal morals and society moral. My, your , everyone else, personal moral is not the same thing as the Catholic Moral, Indians morals, Army moral or any other moral that belongs to a group or period.
OK I'll try with more words, instead of personal morals and indian morals:

Morals that I possess VS morals that indians possess.

Can you give me an example of both a personal moral and a social moral? And how the social moral doesn't require a personal moral that we must follow?

And please, the social structure and militar power of Europe is not Moral.
I'm refering to the collective morals of imperial Europe that condoned the invasion, massacre, and conquest of North America. This is part of the social structure that gave rise to their military power.

"Is it moral to kill humans? (I say No) "

Very relative. I found not. But the cops that shot to defend themselves are not doing something seem as immoral among their group and mostly societies. Or the places where Death Sentence is allowed is because the morality of those places accept as valid under the moral point of view the capital punishment.
Yes its relative. I'm keeping the example purposefully simple by exluding the exceptions. The purpose of the example is to show two seperate positions where killing living beings is OK and not OK, where we decide which is moral by the benefit it gives. I could contrast killing for pleasure vs killing in self-defense to give the same effect.

"-Is it moral to kill animals for food? (I say yes)"

A vegetarian of course disagree with you. And he is not immoral in any way.
You missed the point, I'm not trying to say wether killing animals if moral or not. Simply that a meat eating society will label animal killing as OK and moral because of the obvious benefits to that society, with no apparant harm done to any member.

If it is later shown that killing animals will lead to our own destruction, then the former meat-eating society would label it immoral.

"So in part, I would say that evolution has determined what actions we define as moral. "

Evolution have very little to do with that. All humans societies developed a code of moral they followed. Each basead in how the solved their conflicts and needs.
And thus the moral attitudes that bettered their society, that improved their society's ability to grow, expand, and overtake other societies survived, while ones that lead to self-destruction or a lesser ability to compete became extinct.

Which is the evolution of society being determined by survival of the fittest in a non-biological sense. Evolution means descent with change with natural selection choosing the most successfull.

You think the celibate
Are your refering to celibacy? Biologically, there is a great deal of variation within the species. Some people are really tall/short, fat/skinny etc, etc. Not all of these variations are as helpfull in reproduction as others, yet they exist non-the-less. In fact they are *required*, because if situations change, the species needs a collection of varying abilities and traits in order for natural selection to drive change.

For example, our biological evolution has produced a species that is capable of producing individuals who prefer same-sex relationships. This doesn't disprove evolution... in fact you could argue that evolution demands it.

Likewise, in our society there are varying ideas and morals, it is not impossible that the evolution of our society has produces the idea that its OK to be celibate. It hasn't been shown that a small group of religious fanatics being celibate is harmfull to society (perhaps its a benefit).

Both are not particularly usefull to reproduction, but they exist none-the-less.
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