Science and good and evil, good and bad, right and wrong, murder, all these things...
human moral values.
Well, I wrote a book about this, The Moral Arc.
I am what’s called a moral realist: I think there are real moral values out there to be
discovered.
Now, not “out there” in the cosmos for astronomers to discover, I’m talking about
in human nature, in human social nature.
And I’ll just give you a super simple example that I can’t believe anybody would disagree
with, uh, this.
And it begins with Abraham Lincoln’s defense of why slavery is wrong.
And he said simply, “If slavery is not wrong, nothing is wrong.”
And I would agree and go further with a more recent example, if the Holocaust is not wrong,
nothing is wrong.
Now, moral relativists or moral philosophers who are not moral realists, they don’t want
to be called relativists—there’s other positions, but let’s just leave it at there’s
other positions then moral realism.
Are you seriously going to argue that there’s some condition in which the Holocaust was
okay, that it was acceptable?
Now, now, mind you I’m talking about all of us in this category here talking about
this are not thinking that God is the answer, that there’s some outside deity telling
us what’s right and wrong, most of us that are in science or philosophy already reject
that—going all the way back to Plato who debunked that idea in the first place—which
is to say that if murder is really wrong or the Holocaust is really wrong or slavery is
really wrong, why do we need God to tell us that?
I mean if those moral principles are out there and God is just telling us what it is, then
why do we need the middleman?
Just tell us the reasons why it’s wrong and okay.
And if it’s just because God said it what if he didn’t say murder was wrong, would
that make it right?
No, it would still be wrong.
So either way, you don’t need God, so here we are in our bubble of just us trying to
figure out what’s right and wrong.
I argue in The Moral Arc that in fact we are already understanding what is right and wrong
through the study of human nature and human culture and human history by saying there
are certain things that are really better than other things, in the same way, that Kepler
discovered planetary orbits are elliptical and not circular—given that he was doing
his calculations correctly and given that planetary orbits really are elliptical and
not circular he could hardly have discovered anything else.
We would eventually discover that democracies are better than theocracies or dictatorships
just in terms of what the people want based on their survival and flourishing as sentient
beings.
And that’s my moral foundation: survival and flourishing of sentient beings.
We all want to survive and flourish.
It’s in our nature.
It’s what evolution designed us to desire.
That is our moral foundation, our nature, that is who we are and what we want.
Okay, building from there: ok, so certain economic systems are really better toward
of that than others, you will discover that if you are a rational being trying to figure
out what’s the best way to structure things.
Now it’s true that we can’t solve every moral issue by just running an experiment,
but if you think about it every nation with a different constitution is an experiment.
Every state in the United States, 50 different states have 50 different constitutions.
They have 50 different laws about gun control or abortion—well not quite that but they
have different variations on how it’s allowed.
But just take anything.
So these are 50 different experiments.
Every Supreme Court Justice decision is an experiment.
Let’s see what happens now that they’ve decided this let’s measure the consequences
of this.
The 19th Amendment of abolishing alcohol, this was an experiment, a failed experiment.
If your goal is to reduce the amount of drinking, that didn’t work, so the 21st Amendment
abolished the 19th Amendment—those are all experiments.
So this is what I’m talking about: That is this idea that David Hume put forth that
“you can’t derive an ought from an is,” this is a red herring.
This is a misdirection.
To that I say, Mr. Hume, tear down this wall.
Of course, we can breach that wall.
Of course, we can discover certain things about what we ought to do based on the nature
of reality.
Now here I’m not talking about “because ants have slavery or chimpanzees have war
that we should have slavery and war,” no.
I mean: what is the real nature of war, and how should we reduce it?
Understanding it through the scientific study of war is a way to get to attenuating it.
That’s all I mean.
And the reason we want to attenuate it is because it’s bad for sentient beings, it
reduces the amount of survival and flourishing.
So that’s my argument for moral realism.