Thank you for your reply, you accurately summarized my argument.
Regarding “objective” morality, I honestly would have no idea where to start, especially as an atheist. I was hoping my post would prompt some responses pushing back on this particular point. I’m not opposed towards working to discover what this “objective” morality would be, but given my argument above there should be significant caution that we’re not just slumbering into yet another self-congratulatory narrative. Along that same line, nothing I wrote above should imply that I lack curiosity, hopefully I established quite the opposite.
I think that if there is an objective morality, then you can use your concern about self-congratulatory narratives as a starting point. What moral view is leading you to think there’s any problem at all with enjoying a self-congratulatory narrative? Once you’ve identified it, you can figure out what other moral positions it might imply.
What moral view is leading you to think there’s any problem at all with enjoying a self-congratulatory narrative?
It’s not any specific moral view that causes me concern, but rather how the entire edifice is organized. There’s likely no end to the specific moral principles I can cite which hit me on a visceral level which I, purportedly, feel very strongly about. This includes the revulsion against slavery, which in my case partly extends even to consensual labor arrangements that have a significant imbalance of power (this is most prominent for the hospitality industry in poor countries serving a much richer clientele).
But when I contemplate how genetically identical I am to people from just a few hundred years ago, and when I see what those people felt strongly about, it’s reasonable for this to generate some pause on my end. Because what it demonstrates to me is that even the core visceral disgust I reflexively feel can’t be trusted. Nevertheless, I still rely heavily on this disgust reflex but it’s with the understanding that I’m engaging in fiction but have no better alternative.
Regarding “objective” morality, I honestly would have no idea where to start, especially as an atheist
It helps to separate the epistemic version of moral realism .. that there are mind independently true true moral propositions… from the ontological version …that there are moral facts or properties.
It also helps to notice that “objective” doesn’t have to equate to “universal”. There might be an objective answer to “what is the objectively correct morality for this particular set of circumstances’.
Thank you for your reply, you accurately summarized my argument.
Regarding “objective” morality, I honestly would have no idea where to start, especially as an atheist. I was hoping my post would prompt some responses pushing back on this particular point. I’m not opposed towards working to discover what this “objective” morality would be, but given my argument above there should be significant caution that we’re not just slumbering into yet another self-congratulatory narrative. Along that same line, nothing I wrote above should imply that I lack curiosity, hopefully I established quite the opposite.
I think that if there is an objective morality, then you can use your concern about self-congratulatory narratives as a starting point. What moral view is leading you to think there’s any problem at all with enjoying a self-congratulatory narrative? Once you’ve identified it, you can figure out what other moral positions it might imply.
It doesn’t have to be a moral objection. It’s circular argumentation, so it already goes against epistemic norms.
It’s not any specific moral view that causes me concern, but rather how the entire edifice is organized. There’s likely no end to the specific moral principles I can cite which hit me on a visceral level which I, purportedly, feel very strongly about. This includes the revulsion against slavery, which in my case partly extends even to consensual labor arrangements that have a significant imbalance of power (this is most prominent for the hospitality industry in poor countries serving a much richer clientele).
But when I contemplate how genetically identical I am to people from just a few hundred years ago, and when I see what those people felt strongly about, it’s reasonable for this to generate some pause on my end. Because what it demonstrates to me is that even the core visceral disgust I reflexively feel can’t be trusted. Nevertheless, I still rely heavily on this disgust reflex but it’s with the understanding that I’m engaging in fiction but have no better alternative.
It helps to separate the epistemic version of moral realism .. that there are mind independently true true moral propositions… from the ontological version …that there are moral facts or properties.
It also helps to notice that “objective” doesn’t have to equate to “universal”. There might be an objective answer to “what is the objectively correct morality for this particular set of circumstances’.