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On rosy ideas

April 4th 2012 05:38
"God takes care of idiots."

A rosy idea is one that is false, but which would be nice if it were true (because you approve of the outcome). In this case, it's nice that there are plusses to being an idiot, and it's nice that there's someone there to look out for them.

But there's more to rosiness than just outcome. There's more to its attraction. Rosiness is also about what beliefs are required for and follow from the particular rosy thought in question.

In this case, there are two sorts of entailed beliefs:

(1) Moral beliefs. For instance, that there is an objective morality, or that good is more powerful than bad.
(2) Beliefs about reality ("ontological" beliefs). For instance, that there's a big boss in control of it all.

So, if you want to think that God takes care of idiots, it's not just so you're relieved of the duty of worrying about them yourself -- it's also because you're comforted, made secure, reinforced, in your neat beliefs about morality and reality. Every religion provides not only clear guidelines on how to live life (satisfying a need for direction), but also creation stories, etc (satisfying a need for explanation).

The basic message of many rosy ideas, and of this one, is that everything turns out all right in the end. God's in his heaven, and all's right with the world.

It might be suggested, then, that the first step to any genuine morality is to reject rosy ideas. For it could be argued that actions only have meaning when the result is in doubt -- when something is really at stake. Alternatively, that people are only motivated to take action when the result is in doubt. If God guarantees a good outcome, then human actions on both counts don't really matter.

Similarly, the first step to any genuine ontology might be to relinquish notions that the universe is human-centric, or morally concerned, or neatly ordered, or is even understandable at all...

***

Note

-- The above is suggestion only, and not argument. Many, many people believe (perhaps rosily) in determinism or predestination as well as the meaningfulness of human action. Not only Calvinists, but scientists.


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Immorality of having children

March 12th 2012 20:03
Four quick thoughts on why having children might be immoral:

1. Overpopulation. You might believe that where you are (this world or this country) is already overpopulated, or is heading that way, and that, by having a child, you're adding more fuel to the fire.

2. Adoption. You might believe that there are so many children already in need of care that turning your back on them is a wrong by omission. (Putting aside the question of how easy, in practice, it is to adopt from another country.)

3. Vale of tears.

You might think this is such a terrible world, a vale of tears, that it's wrong to bring a child into it. You might think this of the universe as a whole, or the planet, or your specific country/place/situation.

Or there might be reasons why the particular potential child will have a terrible life. For instance, there might be issues of inbreeding, or some inherited curse, or there might be genetic factors why two people have a high chance of producing someone with serious disability or abnormality.

(Related questions: Should you abort a child if there's a high chance of some serious disability or abnormality? Should the rights of the institutionalised to have children be different from anyone else?)

4. Ends and means.

Why does anyone have a child in the first place?

The list of reasons is endless, right? Because it's an accident. Because it's a form of immortality, because it's a form of vicarious new life. Because Hitler or the Catholic Church or Tony Abbott told you to do so. Because you feel a duty to your family or to the species. Out of curiosity, pressure, tradition, boredom, fear. Out of desperate failed ambitions. In order not to miss out on experience. To keep your marriage together, to fulfil a promise, to take care of you when you're old, to help on the farm, to provide companionship, to provide a successor to the throne, to continue whatever work or project or mission you're engaged in. To leave a mark in the world and prove you existed.

Or perhaps you'll make a wonderful parent, and your sole desire in life (evolutionary or inculturated) is to have children (in which case having children is really not more irrational than -- is as arbitrary as -- any other goal).

Now, you might think that these reasons are noble or ignoble, good or bad. But for all of them you're arguably "treating someone as a means rather than an end" -- you're using them, selfishly or unselfishly. Did Dr Frankenstein create his monster for the sake of the monster? It's your own happiness or ego that's at stake, or your duty to God or country or family or species, etc -- the child is created to serve some purpose extraneous to itself.

In none of these cases are you having the child for the sake of the child; and, in fact, to do so might not even make sense...


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Moral struggle

December 14th 2011 19:23
What sort of examples comes to mind if you hear the phrase "moral struggle"?

Here's three that come to mine.

-- 1. Every lunchtime, I have to make a choice between greasy food and salad, and usually I go the grease. You know it's bad for you, you know it's the wrong choice, but you rationalize it and do it anyway.
-- 2. An officer, in wartime, is told to lie to his men and send them to certain doom. This will cause a distraction that will save more lives in the long term. He ponders. He weighs up what he thinks is right, he weighs up his own ability to lie, he makes a decision.
-- 3. Jewish mother hiding beneath floorboards with other families, while the house is being searched. The mother has a young baby, who is about to cry. The mother must cover the baby's mouth, and make a choice as to how much to stifle and how long to keep her hand there.

Of these three, I think there's a sense in which only the third example deserves the name "moral struggle", if it's considered a moral situation at all.

The first example, apart from being trivial, and apart from not involving a moral question on many people's conception of the word (rather, it is a "prudential" issue) -- apart from these things, it's a situation where the subject knows what's right and wrong. There is a struggle of willpower, but no struggle of belief or commitment.

The second example involves a genuine struggle between belief. You could frame this struggle in different ways: for instance, obligation not to lie and duty towards comrades on the one hand vs obligation to obey and utilitarian calculus on the other.

But one thing that I've tried to communicate is that the officer is approaching the question with his brain. It's like a maths problem. Certainly there must be emotions involved, but the officer masters them -- he ponders, he reflects, he thinks rationally about what to do.

What I want to emphasise about the third case is that the mother doesn't know what to do, emotions are very much involved, and it's a struggle that's embodied -- you can imagine her sweating, the thoughts flying around her head, the fear, etc. What it's not is a case of rational calculation and problem-solving pure and simple. The mother is not sitting there saying to herself, "What outcome will lead to the greatest happiness?" nor "I have these beliefs. I must make a decision as to which is the most important."

If she did stay cool and calm, how would we feel about that? Would we call the struggle moral?

Well, I think we might. But we might also feel that moral commitments should be written into your responses, and not simply carried about in your head. We might feel that "moral struggle" should involve genuine conflict of principles, and not simple calculation. We might feel that there has to be that period of aporia and mental churning -- what do I do, what do I do -- that constitutes the "struggle". And we might feel that paradigmatic cases of moral struggle should involve huge struggle, ripping you in two, going to the core of your being.

So, if it's purely intellectual, then it's not moral. And if it's easy, then it's no struggle.


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The monitor

October 19th 2011 08:38
Every day he comes home, and he's so glad to be done with work, and he feels like a slave, and he tells himself he hates it. And he looks at his bank balance, and does the math, and counts down the days to the next payday, and counts the paydays till he can buy it -- a monitor for his camera, the monitor, that particular one. He drools over that monitor. It will clearly transform his cinematography, and then his life.

But he does know, of course, if anyone were really to press him on the point, that there will be no ending at that acquiring, no finality -- that once he buys the monitor, he'll then be saving for a slider, then a steadicam, then a camera crane, with goals succeeding goals and the wanting never abating. And the same story is retold for every transcendent moment he's experienced -- in sex, in victory, in art, in church. The hungering before the event, the pull towards it, the feeling in the moment of the moment's significance. And then return, reversion. All that expectation and effort -- blowing away. There's no world-stopping perfection -- only the belief in it, or hope for it


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The problem of the psychopath

March 23rd 2011 14:20
Some people use this dichotomy: "ethics" and "morality" are about action where other people are concerned, and "prudence" is about action that isn't. For instance, whether to steal is a question of ethics; but whether to exercise regularly is a question of prudence.

Now, I don't actually buy this distinction. For one thing, I'd argue "No man is an island" -- that every other-affecting action has implications for the self, and that every self-affecting action has implications for others. For another thing, I consider that it's easier simply to ask, "What should I do?", and not worry about whether it's ethics or prudence


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On pride

January 28th 2011 12:49
Some random thoughts...

* There's plenty of responses, behaviours, patterns of behaviour that are our evolutionary birthright, and we don't always like all of them. For instance, we label some of them "vices", and some of them "virtues" -- praise some tendencies, and try to restrain others


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The value of experience?

July 26th 2010 04:09
After having had an awful time, people will sometimes remark, "At least it was an experience."

Other times, people are drawn by the promise of the new -- by advertisements for exotic destinations, by exotic degustation-menu items


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A dozen notes and quotes on ethics

April 6th 2010 15:04
You cut a cake. Who gets the first slice?

Ethical problems arise all the time. They're a subset of decision problems


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"Book Eleven chronicles Ivan Karamazov's destructive influence on those around him and his descent into madness. It is in this book that Ivan meets three times with Smerdyakov, the final meeting culminating in Smerdyakov's dramatic confession that he had faked the fit, murdered Fyodor Karamazov, and stolen the money, which he presents to Ivan. Smerdyakov expresses disbelief at Ivan's professed ignorance and surprise. Smerdyakov claims that Ivan was complicit in the murder by telling Smerdyakov when he would be leaving Fyodor's house, and more importantly by instilling in Smerdyakov the belief that in a world without God 'everything is permitted.' The book ends with Ivan having a hallucination in which he is visited by the devil, who torments Ivan by mocking his beliefs. Alyosha finds Ivan raving and informs him that Smerdyakov killed himself shortly after their final meeting." -- Wikipedia

***

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Someone sent me a link to a program called “God, Science and Sanity”. I'm assuming it was broadcast on the ABC in Australia. Or perhaps it was just an Internet broadcast?

Anyways, the program seems essentially to consist of questions from the audience directed to panellists. And on this occasion, one of the panellists was Richard Dawkins, who fielded the following


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Rationality of suicide (part 2)

November 28th 2009 01:29
* What makes any problem a problem? You need two beliefs (or commitments, impulses) in apparent contradiction.

But given that people believe all sorts of things, it's very possible that what troubles you won't trouble me, and vice versa. I might not care how many angels can dance on the head of a pin, and you mightn't care whether you should kill yourself
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Moral decisions

November 27th 2009 01:11
Most people have a hodgepodge of opinions about what's good and bad, and what should and shouldn't be done. They derive their moral beliefs not from one source but from many -- their beliefs are shaped by the books they read, the movies they watch, the communities they're raised in, the company they keep, and so forth. This is true, I'd claim, even of people who profess adherence to particular moral systems and positions -- to Christianity, to utilitarianism, to error theory...

So we have various opinions, and we go through life, and often we know what's right and we automatically do it, or we do what's right without thinking about it. The purpose of a moral system, after all, is to supply you with ready solutions to questions of action, and to inculcate virtue and habit


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Should Darren have won?

April 21st 2009 04:46
Darren is working his butt off training for a race. And not only does he work his butt off, but he's an amazing person -- he's kind, generous, and likes babies and small animals. And not only is he an amazing person, but winning the race would mean a lot to him. He could get an athletics scholarship, the girl he likes would finally notice him, his mother dying of cancer would see her dreams fulfilled, etc.

So Darren enters the race -- and he loses -- to the school bully, who not only is an asshole, but also didn't put an ounce of sweat into training -- he was just born with good genes. The victory means nothing to him, except another opportunity to laugh at Darren


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Relativism

April 20th 2009 06:26
The relativism I'm thinking about goes:

"The truth or falsity of all moral assertions (apart from this one) is relative to the moral codes of particular groups or persons


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