The Case for Secular Morality

“Is a canonical secular morality necessary?,” asks Mike Treder of the Institute for Ethics and Emerging Technologies. This comes in response to a recent post of mine about science, religion and secular morality. In that post I suggest:

The greatest philosophical endeavour of this century will be to find a workable, rational, scientifically-compatible moral and values system that doesn’t evoke the supernatural and can serve as a replacement for religion in our society. The Great Quest for a secular morality.

But Mike isn’t convinced.

Several readers who have left comments on Tim’s article seem to agree with me that there is no great need to develop a “secular morality” to replace the various religious moral modalities that have governed human civilization for the last seven thousand years or so. Not that we see any particular problem with leaving religion behind—high time for that, in my opinion—but to seek for an equally orthodox substitute seems simply like replacing an old car with a new one, instead of looking for an alternative, sustainable means of transportation.

So, I’d like to outline my full argument for secular morality, why we need it and what it supposed to do. By necessity, I’ll skim over the detail in favour of presenting the entire argument, but I’ll link to supporting material where possible.

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Science, Religion and the Quest for Secular Morality

Note: for the record, I’m not particularly interested in engaging in the great science versus religion debate. For me, the debate is over; it’s a non-starter; an albatross around the neck of reasonable discourse. My hope is that we might one day become unshackled from it, and on that day thousands of able minds might be directed towards more fruitful pursuits. And I’m not particularly interested in trying to bend the will of dogmatic religious folk to my views. Others engage in such pursuits with great vigour such that my contribution is unnecessary. However, I am ever enthusiastic to engage with rational individuals in productive dialogue on where we might venture after the debate has passed into memory. It is to that end that I offer the following post.

Can religion and science co-exist peacefully? Many wish they could. But alas, it isn’t so. So says Jerry A. Coyne, evolutionary biologist at the University of Chicago, in his review in The New Republic of two books that hope to find some conciliation between religion and science. The review is lengthy, but ably weaved and dense with insightful analysis and observation. Well worth a read.

And it represents another sign that the debate is ready to move on – to the Great Quest of finding a secular morality that can replace religion as our moral and values compass in the modern world. But before I get to that, the review, and why science and religion will never get along:

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Right-thinking as a Moral Foundation

I’ve finally had an opportunity to read through the challenge to Jon Haidt’s Moral Foundations Theory by Craig Anderson, of the University of Wisconsin, and I’ve found there are differences with my own similar challenge. Craig suggests that truth/right-belief could be considered as a sixth moral foundation: The central aspect Read more…

The Failure of Freedom: Clive Hamilton’s Freedom Paradox

“The secret of happiness is freedom. The secret of freedom is courage.” –  Thucydides

Why, after two centuries of unprecedented expansion of wealth and liberty in the Western world, are so many of us left feeling unfulfilled? Were not these liberties meant to unshackle us from oppressions of mind and body and allow us to flourish according to our own unique capacities?

freedom-paradox

At least, that was the idea. Yet people today are on average no happier than their parents or grandparents, despite possessing many times more wealth. Major depression is also on the rise in developed nations, peaking in the United States, the very paragon of a free society. Odd.

This conundrum is the topic of Clive Hamilton’s latest book, The Freedom Paradox (unmistakable in its shockingly Spartan red cover), which I finished, and thoroughly enjoyed, reading recently.

Hamilton seeks to establish a ‘post-secular ethics’ – an endeavour that deserves much more attention than it currently receives – care of a re-imagining of the metaphysics of Kant and Schopenhauer. But while his analysis of contemporary popular culture is insightful, and his perspective on metaphysics refreshing, I feel his attachment to Kant to be a hindrance to his ultimate end. In fact, were it not for the taint of Kant, his views are strikingly similar to my own.

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Making Philosophy Relevant

fig3Where, once, philosophers were respected members of society, offering counsel to world leaders and shaping the tone of public discourse, these days we’re not even ridiculed, we’re just dismissed as irrelevant. As a philosopher, the natural question for me to ask is: why? And my sad conclusion is: because of the desperately sorry state of philosophy today.

I say with all sincerity, and no small amount of regret, that the vast majority of contemporary analytic philosophy is pointless, and the vast majority of contemporary continental philosophy is meaningless.

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