It’s been over 3 years since I last posted on this blog! Where on Earth have I been?!
First, having two children is a lot harder than just one. Second, my career has become quite a bit more demanding. Third, it was hard to think of more things to say without repeating myself, and I’m happy with the amount of airtime my existing posts have been getting.
From this and direct feedback, it’s apparent that folks appreciate quiet theology. It doesn’t skyrocket YouTube hits from dramatic confrontations and rebuttals. But perhaps it accomplishes something a little better.
A while ago I made a “clip show” post that summed up my views on libertarian free will. The time has now come to make a “clip show” post on metaethics. Brazenly I assert that all metaethics can be captured in brief.
All of it.
Let’s see if you agree.
- Morality is subjective in one way and objective in two ways (“SOO“). It is subjective in that it always proceeds from the interests and preferences of persons (or Persons, like God). It is objective in that there are statements about those interests that are factual (such that I could lie about them). It is also objective in that the way to optimize those interests is a strategic question with correct and incorrect answers. Any search for “ultimate objective value” is doomed to failure.
- Ignoring or “failing to mention” the subjective component makes commands more effective. We parents learn this very quickly. It catches the listener flatfooted and often roots the imperative in what feels immovable and irresistible. In other words, there is memetic fitness in using moral language that ignores the “S” in #1. We then trick ourselves into thinking that the “SOO” framework is bad, because it fails to capture the moral language with which we’re familiar, and which proves so effective on us and others! But this is only because our familiarity has a utile error embedded in it, into which we’re inculcated from a very young age.
- Per the 2nd “O” in #1, we tend to think consequentially. But since we’re not omniscient — in fact, we’re rather poor at anticipating all the meaningful consequences of our actions — heuristics can be helpful. While heuristics always come with certain risks, they can also give us powerful shortcuts and social cohesion. Here we distilled it into three “moral musicians”: Red (rules), green (clumsy goal-seeking), and blue (intuition). The article includes a breakdown of “minority reporting” showing that, schematically, this is indeed all a consequential system.
The above 3 observations adequately explain the existence of any metaethical position you please. In other words, take any moral theory, and you can explain it in the above terms.
This is a significant discovery if true. Right now we’re simply proposing it and trying it on for size. To do so, if you’re interested in more details about the above observations, follow the links inside to the deeper explanations. Then, put it to the test: Think of a moral theory, and see if it can be explained by the above 3 observations. A more fiery way to frame it: Try to think of a moral theory that cannot be elegantly explained by them.
Addendum for Christian readers:
These observations are also consonant with Scripture, which has a “social interest exchange” view of morality that incessantly puts it in monetary language (covenants, debit, credit, obligation/owing, justice in merchant’s scales terms, etc.) that is alien to the purely objective moral realism of the Hellenic schools.
“Heed God” doesn’t come from him weirdly entailing some Platonic abstract. “Heed God” comes from his being Creator (so we owe him everything), Father (so he has our best interests at heart), and Judge (so he’ll eventually bring everything to account).
“Fatherhood” (so-defined) theoretically cancels out subjective impasses, like canceling out terms in math, leaving us with objective normativity. And therefore, “at the end of the day,” nothing much changes; “during the day,” however, we enjoy a solution to the Euthyphro Dilemma that doesn’t involve (as much) special pleading.