ABC Religion and Ethics has posted a review I penned of Alain de Botton’s new book, Religion for Atheists. Despite the negative press de Botton has received from some quarters of the New Atheist movement, his book is a worthwhile contribution to moving the discourse about god, atheism and religion Read more…
Pop back in time roughly five million years to the time of the last common ancestor of humans and chimpanzees, and you’d likely spot roving troops of creatures not dissimilar to today’s great apes. Yet, while chimpanzees and the rest of our evolutionary cousins have changed relatively little over the last few million years, our species has undergone remarkable change.
Arguably the strongest driving force for this incredible evolutionary change is our uniquely social nature – and our uniquely moral proclivities – to the point where today we interact in a global network of billions of individuals, a network of staggering complexity hinging on levels of cooperation unmatched by any other creature.
And the glue that holds our social and cooperative life together is morality.
It’s in charting and explicating this progression from the earliest forms of pre-moral inclinations to our modern day complex moral deliberations that is the ambitious goal of Philip Kitcher’s new book, The Ethical Project.
And Kitcher, John Dewey Professor of Philosophy at Columbia University, does a remarkable job of not only weaving together a coherent picture from many disparate threads, but also lays down a path for potentially fruitful ethical debate in the future. And he does it all in a thoroughly naturalistic, empirically-aware and refreshingly grounded way, with his method strongly influenced by his commitment to “pragmatic naturalism”, which heavily informed particularly by John Dewey and William James.
He also espouses a theory that is startlingly close to my own PhD thesis, much to my joy and chagrin. Even if there are now a few less revelations in my own thesis, it is deeply heartening to see that I’m not the only one charting an evolutionarily-informed naturalistic account of morality.
That said, there are a few gaps in Kitcher’s account, and a few key details that he overlooks either deliberately or unintentionally. In this post, I’ll outline the main thrust of Kitcher’s argument, and in a subsequent post I’ll provide a more critical review, comparing and contrasting it with my own account.
First, an overview of Kitcher’s argument.
The Sydney Morning Herald has kicked off an interesting ongoing feature looking at replacing gross domestic product as our default and singular metric for national and social progress. It has even commissioned an external consultancy, Lateral Economics, to develop an alternative metric, which they call the Wellbeing index.
Now, there are many ways to render such an index, and I don’t necessarily subscribe to the SMH’s method, but… I wholeheartedly support the notion that GDP is a terrible metric to reflect how our society is benefiting us as individuals. Of course, quantifying things is useful, and GPD is a nice well-defined metric. But as easy as it is to latch on to, it’s just not measuring the stuff that matters. And that’s wellbeing (whatever that is).
I touched on this in my earlier posts about the Occupy Wall Street movement.
The problem, I believe, also runs deeper than just GDP being a convenient quantification of national progress. It’s also tied to the Hayekian brand of free market liberalism that places too much stock in that economist’s Swiss army knife: utility.
In three earlier posts I outlined what I believe to be some of the core underlying problems that have inspired the Occupy Wall Street movement – problems with our current economics, politics and society – even if the Occupy movement itself is yet to identify these problems itself while it rails against the symptoms of inequality and greed. In the next couple of posts I’ll offer some solutions to these three underlying problems.
The good news is they’re fixable. The bad news is that we have to do the fixing by fixing ourselves. And that’ll take time. And discipline. There are no quick fixes. That’s why I refer to my approach to fixing these deep societal problems as the Slow Revolution.
Tragedy piled upon tragedy. Needless to say, I was shocked and sickened by the news emanating from Norway of the atrocities enacted by Anders Behring Breivik. But I wasn’t only outraged by his actions, but also some of the sadly predictable responses to them. So, first up: Reality Check Despite Read more…
There aren’t any revolutionaries any more. The closest contemporary figure I can muster from the cloudy reaches of my imagination who might qualify as a revolutionary is Julian Assange. Certainly he’s an original thinker, far more so than most people these days.
But even Assange’s revolution is incremental, if profound. He a seeks to change the landscape of democracy without necessarily wiping the slate clean entirely. His is not a prescriptive vision of a better world, but a solution to the ills of this one, underpinned by a conviction about the particular nature of corruption – or, as he calls it, ‘conspiracy.’
So where are the true revolutionaries? Where are the visionaries with a compelling view of a better world, one for which we ought to fight to bring into reality? Who’s thinking beyond the contingencies of this world to the possibilities of the next?
There was a time, not so long ago, when revolution was in common parlance and bold visions of a new world were talked about openly, debated, fought over and striven for. Only 40 years ago there was talk of building nothing less than a new civilisation.
It keeps being said that without God, there can be no morality. It keeps being said that if we’re evolved from selfish genes, there can be no altruism. It keeps being said that a universe without a divine creator is a universe without meaning.
And it’s flat out wrong.
I’m sympathetic to religious sentiments, even if I think the accompanying metaphysical interpretation of those sympathies is in error. But I’m entirely unsympathetic to those of a religious persuasion spreading untruths and fallacious arguments about secular morality.
It’d be like me saying that there is a God, and He is malevolent.
Disagreement over the existence of God is one thing, but to misrepresent the religious view is not acceptable. Not for anyone. Likewise, misrepresentation of the secular view by the religious is ignorant at best, malicious (and immoral) at worst.
So, in the interests of providing a clear and unambiguous exposition of the secular moral position, I’ve compiled a list of false claims made by some in the religious community and the reasons why they’re in error.
When you read about secularism and Humanism, you read a lot about reason, compassion, anti-dogma, tolerance, free thought and free speech – and lots of other wonderful things. But one thing you don’t read much about is wonder itself. I’ve said before that Humanism and secular morality still have a Read more…
Atheism is a negative thesis: it only asserts that there is no God or gods. It doesn’t, however, put forward a positive thesis on how to live life. Yet the religion that atheism challenges does provide a positive thesis on how to live life (flawed though it might be in Read more…
It’s all in Russell Blackford’s illuminating and comprehensive review of Sam Harris’ latest book, The Moral Landscape. Harris’ big mistake is his utter contempt for metaethics. Now, I’m on record as stating that doing metaethics is a dreadful way to spend one’s time. And so is doing your tax. But, Read more…