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Archive for the ‘Ethics’ Category

Morality is a collective illusion foisted upon us by our genes”—Michael Ruse

[The following was presented to the UNF Philosophy Club on December 9, 2011. By no means is it complete and it is my intention to develop a more coherent paper arguing against the Moral Error Theory. I am open to any comments and criticisms]

As we approach the 35th year anniversary of John Mackie’s, Ethics: Inventing Right and Wrong, it has become an appropriate time to commemorate the arguments put forth along with more recent ones, as well as some criticisms of his argument. Though, to begin outright with the arguments discussed may create some confusion. Therefore, in an attempt to avoid this confusion, it is essential that a brief account of the origins of the Moral Error Theory be given.

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Must an omnipotent and omniscient supernatural agency also be morally perfect?

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Amongst many, though certainly not all, political theorists and economists there is a tendency to believe that in the absence of government, mutually beneficial voluntary economic interactions- and hence property rights- cannot exist, or, if they can, do so only infrequently (see, for instance, Murphy and Nagel (2002); Buchanan (1975); Glaeser et al. (2001); Rand (1967) pp. 329 – 337; Friedman (2002); Epstein (1985) chapter 1; Macpherson (1962)). This view has as its philosophical progenitor Thomas Hobbes, who famously concludes in his masterpiece, Leviathan, that in order to allow for mutually beneficial economic interactions- and thus property rights- a civil authority with the power to create and enforce laws is first necessary. What Hobbes (and by implication most modern political theorists and economists) fails to address adequately is that agents can establish property holdings and facilitate economic transactions in the absence of a government via self-enforcing contracts, particularly given his starting assumptions.

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Jon Stewart on the unabashed Republican and Fox News bias against Ron Paul. Congressman Paul’s conspicuous treatment (or lack thereof) at the hands of conservative pundits and the conservative media is especially curious considering the popularity of the so-called Tea Party. Ron Paul, perhaps more than any other politician, has indefatigably and consistently argued for the well-established merits of the free market and the implementation of greater fiscal discipline in government operations & a revision of the Federal tax codes, causes to which Tea partiers have paid much lip service. As Stewart says, Ron Paul is Tea Party ‘patient zero’ who ‘planted the seed of the grass root movement.’ (I would argue that the Tea Party is no more libertarian than George W. Bush, but whatever.) It is only after the (what I consider) empty popular uprising termed the ‘Tea Party’ have politicians like Sarah Palin, Michelle Bachmann, and Mitt Romney, to name only three, jumped on the limited government bandwagon.

Media bias is to be expected; in fact, I think, given the varied sources of information available, media bias is beneficial; but the mistreatment of Ron Paul by the conservative media is pernicious. Paul is by far the most- indeed, the only- ideologically consistent politician of the two primary parties, yet he is a man without a home, so to speak. As a libertarian (I would wager I am probably more militant in my libertarian political philosophy than Paul- at the end of the day, I self-identify as an anarcho-capitalist), I can empathize with Paul here. Libertarian social policy is, if consistent with its starting principles, far more ‘liberal’ than its progressive counterpart’s, while libertarian economic policies are far more consistent with free markets than the economic policies of social conservatives, and thus libertarians are often erroneously identified as ‘conservaitve’. Hence, social conservatives are apt to view libertarians as too liberal and liberals are apt to view libertarians as too conservative. Nevertheless, insofar as the media do not present Paul, despite his obvious popularity, on an even platform, they are snuffing out what ought to bloom into a fruitful philosophical discussion: broadly, the nature and proper role of government. Representative Paul does not equivocate, alter his views per the whim of his audience, and does not shy from poignant discourse. His counterparts, however, run the standard politician line and provide one empty slogan and ambiguous catchphrase after another. What the media are doing is unethical and really ought to be denounced.

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Hello Fellow Philosophers!

The inspiration for this post comes from a very weird source: a Russian serial. Unlike here in the US, most Russian movies that are made (and popularly watched) have multiple parts to them, usually running between 40 – 50 minutes per part, and consisting of anywhere from 4 to 24 parts. These are referred to as “serials” (or, at least, that is the translation from Russian), and are shown on TV.

In one of the ones that I finished just recently, there was an interesting moral dilemma that came up that I thought would be nice to post up here.

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I can’t believe that I am writing another post on Googlism (to see the first one, click here), but I just had to put this up when I found about this addition to this religion’s (if you could call it such) website.

Yes, they have the “10 Commandments of Google” posted on the site. And now, so does this blog.

Interestingly, while some of them are just plain laughable, other are actually . . . . . . . . . punctually appropriate. Really — just check them out for yourself (or continue reading — they’ll be at the end of this post).

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Just when talk of Google Gods and C.A.R.s seemed odd enough, here’s some more food for thought that’s prima facie weird, yet possibly true (but nevertheless interesting).

I think it’s fair to say that the path our country is on fiscally is just outright stinky. Doom and gloom is where’s it’s going — and it’s going there at an uncomfortable rate. This has caused many to be angry at our government officials. That’s understandable — and I’m certainly in that boat.

One would think that this should lead to change. If it’s broken — it must be fixed. If something doesn’t work — then try something else. If one option fails — then try another.

And (ethically) I’d think that the suffering that would come to the many from this downward trend isn’t something that could be justifiably upheld (unless you’re a politician).

So it would seem that the right thing to do would be to try to instill change.

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On Sunday, George Will raised the following question on ABC’s “This Week”: “Does Congress have the constitutional power to require obese people to sign up for Weight Watchers? If not, why not?” Let’s set the legal question aside for a moment and address the following ethical question: Is it morally permissible for the state to require those who are significantly overweight to enroll in the weight loss program of their choice?

Then let’s address two related follow-up questions:

  1. If you answered “yes” to the previous question, why does the state have that authority, and what else might it mandate, in accordance with that moral principle?
  2. If you answered “no” to the previous question, why does the state not have that authority, and what else is the state prohibited from mandating, in accordance with that moral principle?

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Trent Dougherty (Baylor) offers some advice:

I remember encountering as an undergrad the notion (Mackie?) that moral properties were “queer.” Then I remember reading some stuff in Phil Mind about “ectoplasm” and “spook stuff” with attributions of mental substance as “spooky.” I don’t know where this nonsense got started, but I was surprised “real” philosophers would play this kind of card. It is nothing less than a cop out. …

The appeal to “spookiness” and “weirdness” represents a failure of nerve and should be discouraged.

You can read the entire post here.

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in The Chronicle of Higer Education:

I would read contemporary ethicists and just feel very unsatisfied. It was like I couldn’t see how to tether any of it to the hard and fast. I couldn’t see how it had anything to do with evolutionary biology, which it has to do, and I couldn’t see how to attach it to the brain.

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Academic resources for the study of character — made possible through The Character Project at Wake Forest University and funded by a generous grant from The John Templeton Foundation — are available here.

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From a recent article in The Guardian:

Peter Singer was in Oxford last week. The bestselling advocate of utilitarianism was the star contributor to a conference in which he talked with a group of Christian ethicists. Given Singer’s inflammatory views on matters such as euthanasia and infanticide, the dialogue was striking for its agreements, particularly the common cause that can be made between Christians and utilitarians when tackling global poverty, animal exploitation and climate change.

However, it was on the last issue that the conference demonstrated real philosophical interest too. Singer admitted that his brand of utilitarianism – preference utilitarianism – struggles to get to grips with the vastness of the problem of climate change. Further, there is an element that comes naturally to Christian ethics which his ethics might need in order to do so. It has to do with whether there are moral imperatives that can be held as objectively true.

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Transcranial magnetic stimulation (henceforth TMS) has already been shown to be able to alter our neurological processes and thereby alter our moods and behavior. A recent study, for example, involved subjects whose neurological processes were altered via TMS (more specifically, the right dorsolateral prefrontal cortex was exposed to TMS). The result was that subjects were more likely to agree to unfair distributions of resources in the Ultimatum Game

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Let’s say I’m a serial killer. I like to kill people, and I have friends who like to hunt in a group and rape, torture and kill, and we don’t have a type. Big, small, pretty, ugly, man, woman, adult or child, it doesn’t matter. And, in this group I am truly happy. I have friends, people I relate to and enjoy being around, and who watch my back—we’re like brothers cut from the same cloth, the cloth of death. We enjoy what we do, immensely. It gets our blood pumping, gets us money, unites us in camaraderie and the purpose, and the sense of power has given us all a sense of efficacy that has lifted us up from the gutter. We’re motivated to do better and now feel like we can. Murder is our therapy; murder is our life. We have seen our genius that all the test told us we had; we’ve seen our predatory nature which we’re too clever to reveal; and, we know we will never get caught—we only hunt in a nation where one of our group is the son of a homicidal dictator. It’s like we have the Ring of Gyges. There is no law for us, we have no empathy and we crave the high of the kill.

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Here’s an argument to think about.

If you and your friends stopped eating meat there would be lots of animals that will not exist and that would have existed had you and your friends continued to eat meat. This is true because the meat industry produces animals (indirectly) in line with demand.

But as bad as conditions are for factory farm animals, it is still better for those animals to have existed than to never exist.  Even though their lives would be even better were they to live on a peaceful farm, the lives of factory farm animals still contain on balance more pleasure than pain, or for whatever other reason it is a good for them that they exist.

So, if you and your friends stopped eating meat you would be harming these potentially existing animals by preventing their existence in a way, and that’s not a good thing to do.  So, for the sake of the animals you and your friends should keep eating meat.

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Rick-Rolling: Is it Ethical?

Hello to All!

I’m pretty sure that most of you have experienced this before: you’re searching on YouTube, find something about some movie or game that hasn’t come out yet (like some scene or intro clip), and, to your disappointment, you find out that you’ve been duped, tricked, made a fool of – whatever suits your fancy – into clicking on a link to a music video of “Never Gonna Give You Up” by Rick Astley.

If don’t know what I mean, see the video. Trust me, it’s embarrassing.

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A blog featuring Matt Zwolinski (University of San Diego) and others … here. (HT: Daniel Green)

What we have in common on this blog is an appreciation for market mechanisms, for voluntary social cooperation, for property rights, and for individual liberty.  But we appreciate those things, in large part, because of the way they contribute to important human goods – and especially the way in which they allow some of society’s most vulnerable members to realize those goods.

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As the U.S. naval presence off the coast of Libya increases, and U.S. military intervention seems increasingly likely (the French and Brits are currently in the process of enforcing a No-Fly zone), there is a deafening silence from the American left. Unlike Bush’s military actions in Iraq, there are no cries of ‘blood for oil;’ no accusations that Obama is in the pocket of ‘Big Oil,’ which is especially ironic since Libyan oil production plays a much greater role in U.S. energy demands than does (or did) Iraq.

In a nut, Europe currently buys most of Libya’s crude stock and if the supply is interrupted, Europe will bid up prices for Algerian, Angolan, and Nigerian oil, three of our ten largest suppliers of oil and petroleum products, and thus increase the cost of our oil consumption.

To Obama’s credit, and unlike Bush, he has expressed a desire to abstain from (and does not appear eager to engage in) a military occupation, or for that matter a sustained military intervention which may involve the use of ground troops, but he has specified in no unclear terms:

“Gaddafi must stop his troops from advancing on Benghazi, pull them back from Ajdabiya, Misrata and Zawiyah, and establish water, electricity and gas supplies to all areas. Humanitarian assistance must be allowed to reach the people of Libya … “Let me be clear, these terms are not negotiable … If Gaddafi does not comply … the resolution will be enforced through military action.”

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Following up on our earlier discussion of the morality of secession, it appears that some in Arizona are considering seceding from the state. Would there be anything morally objectionable about such a move?

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As Dr. Vitz pointed out in a previous post, the National Ethics Bowl was held last Friday in Cincinnati Ohio. This was first case of the final round:

Charlie Chan is a fictional Chinese-Hawaiian detective, created by novelist Earl Derr Biggers. Biggers published six enormously successful Charlie Chan novels between 1925 and 1931. Two silent Charlie Chan movies were made in the 1920′s, followed by about four dozen more films, several radio programs, two television shows, and numerous comic book series over the next decades.

Critics call the portrayal of Chan by non-Asian actors in yellowface degrading. Chan‘s mangled singsong English and kitschy pseudo-Confucian aphorisms provoked ridicule: some older Asian Americans report that growing up they were mocked by Charlie Chan-inspired racial taunts. Chan’s sons’ flippant attitude toward their father’s methodical investigations undermined the traditional value of respect for elders. Critics charged that Chan‘s apparent subservience to whites and his failure to respond to racial slurs encouraged offensive treatment and the perception of inferiority of Asian Americans.

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While searching through old posts at Against Politics, one of my common haunts, I came across an interview featuring Jan Narveson, professor of philosophy emeritus at the University of Waterloo. Dr. Narveson, whose work I encountered via the work of Robert Nozick and David Gauthier, is an anarcho-capitalist and the author of the influential The Libertarian Idea. Among other things, Dr. Narveson addresses in the interview why natural rights should be rejected and offers his list of the most influential texts in libertarian political philosophy. Here is the link to the interview, a significant portion of which I excerpt here:

The contractarian and utilitarian approaches to libertarianism are often confused. What are the differences between these two views?

Contractarian is not the same as utilitarian, and does not give similar results. The Utilitarian, as in Bentham and Mill, holds that (1) everyone’s utility is cardinally measurable, in principle, and (2) for social and moral purposes, we should count an equal amount of anyone’s utility as equal to anyone else’s, intrinsically.

Utilitarianism is, actually, equivalent to another natural rights perspective—that’s why I stopped being a utilitarian.

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Ethics Bowl Champion

The University of Central Florida has won the Intercollegiate Ethics Bowl. Congratulations to the team, in general, and to FSPB contributor Kevin Dupree, in particular, on the victory!

This is the second consecutive year that the winner of the national competition has come from the Southeast Regional Ethics Bowl. (Last year’s winner was the University of Alabama, Birmingham.)

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You’re sitting under pale, fluorescent lights in a cinder-brick room. Sitting across from you is an old, gaunt Charles Manson. Those little rat eyes dancing around, they finally settle on you, and you begin to read off the question on the pad in front of you.

“Mr. Manson, did you feel that having those people killed was wrong?”

Manson: “What do you mean, Wrong? What does it mean to be wrong? Who’s wrong, what’s wrong? Everyone ask me if I think I did somethin wrong—but nobody tells me what it is. I’m not wrong. I’m just me.”

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For my second contribution to the blog, I wish to focus on the Draft. This was something that came to me a few days ago while thinking, and, with the hope of stirring up some discussion, I’ve decided to post it here.

Two clarification notes that I need to make, though, include:

1) that my question “What is the moral action [for John] to take?” refers to a choice between two options: obeying the Draft, or disobeying the Draft, and

2) the want for you guys to keep another question in mind while reading what follows: “Does the amount of jail time (for disobeying the draft) have any influence in deciding what John should do?”

Enjoy!

George (“The Meager Weakling”)

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Abortion and factory farms have been all the rage on this blog lately.  Both issues tie into this post.  I’m wondering what people think of a certain type of argument.  Here is the key premise:

  1. If (i) S is not extremely justified in believing that doing A is morally permissible, and (ii) there is a significant chance that doing A is a serious moral wrong, and (iii) there is not a significant chance that not doing A is a serious moral wrong, then S should not do A.

The motivation for (1) is that there is a certain moral wager to be had.  When there is a significant chance that your action is a serious moral wrong (but not your inaction), then you need extremely good reasons to think that the action is permissible for it to not be the case that you shouldn’t do it.

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