Category: Psychology

E. O. Wilson on How to Build a Unicorn

One of E. O. Wilson’s “big ideas” was “Consilience,” which he defines as,

A “jumping together” of knowledge by the linking of facts and fact-based theory across disciplines to create a common groundwork of explanation.

Wilson always envisioned this “jumping together” taking place across two broad categories of disciplines; science and the humanities. The idea seems reasonable. Certainly, philosophers would do well to take it seriously. If they did, they might actually make themselves useful. Instead, today we find them ensconced in a thick fog of jargon, producing mountains of papers that are only intelligible to other philosophers, but whose value and relevance to the rest of us is vanishingly small.

However, Wilson had a much grander task in mind for Consilience than that. It would render the humanities capable of accomplishing something that he deemed impossible for the sciences. It would enable them to build a unicorn!

Well, not actually a unicorn, but something just as imaginary; a universal morality that Wilson always carefully refrained from calling a “transcendental,” or objective morality, but one that, for all practical purposes, would be exactly that. Wilson was a brilliant man, but it’s no exaggeration to say that, in assigning this quest for the Holy Grail to the humanities, he wandered off into an intellectual swamp. Consider, for example, the following passage from his “The Origins of Creativity.”

Americans are often reminded that research and development in basic science are good for the nation. That is obviously true. But it is equally true for the humanities, all across their domain from philosophy and jurisprudence to literature and history. They preserve our values. They turn us into patriots and not just cooperating citizens. They make clear why we abide by law built upon moral precepts and do not depend on inspired leadership by autocratic rulers.

If this passage had been published in 1960, it may only have seemed a bit quaint. However, the book actually appeared in 2017 at a time when the Left, broadly construed, had assumed a dominant role in the humanities, at least as far as academia is concerned, and was doing the very opposite of “turning us into patriots and not just cooperating citizens.” The idea that they were producing moral precepts that the rest of us were likely to abide by was a pipe dream. It was then and is now not just quaint, but ridiculous.

In spite of that, as the following passage from the same book makes clear, Wilson still fondly imagined that the humanities would not only find this moral Holy Grail, but that they alone were capable of it.

The human enterprise has been to dominate Earth and everything on it, while remaining constrained by a swarm of competing nations, organized religions, and other selfish collectivities, most of whom are blind to the common good of the species and planet. The humanities alone can correct this imperfection. Being focused on aesthetics and value, they have the power to swerve the moral trajectory into a new mode of reasoning, one that embraces scientific and technological knowledge.

If we’re speaking of the scientific knowledge that those of us who carry an X and a Y chromosome are males, and those who carry two X chromosomes are female, that’s not exactly what’s happening. How did someone as smart as Wilson manage to come up with such nonsense? He certainly had no illusions about the origins of morality. In that regard, his opinions were entirely Darwinian. In “Consilience” he writes,

In simplest terms, the option of ethical foundation is as follows:

I believe in the independence of moral values, whether from God or not,

Versus,

I believe that moral values come from humans alone; God is a separate issue.

Then, to all appearances, Wilson plants himself firmly in the latter category, in the process suggesting something to the philosophers with which I wholeheartedly agree:

The time has come to turn the card face up. Ethicists, scholars who specialize in moral reasoning, are not prone to declare themselves on the foundations of ethics, or to admit fallibility. Rarely do you see an argument that opens with the simple statement: This is my starting point, and it could be wrong. Ethicists instead favor a fretful passage from the particular into the ambiguous, or the reverse, vagueness into hard cases. I suspect that almost all are transcendentalists at heart, but they rarely say so in simple declarative sentences. One cannot blame them very much; it is difficult to explain the ineffable, and the evidently do not wish to suffer the indignity of having their personal beliefs clearly understood. So by and large they steer around the foundation issue altogether.

Precisely! With rare exceptions, that is exactly how the philosophers handle morality today. Just read their journals! One typically finds them insisting on some highly nuanced and abstruse moral innovation as if we are supposed to trust them on this because they are self-declared “experts.” In general, no authority, no basis for the legitimacy, and no foundation is ever given for these newly concocted ethical truisms. Wilson then lays his cards on the table:

That said, I will of course try to be plain about my own position: I am an empiricist… The same evidence, I believe, favors a purely material origin of ethics, and it meets the criterion of consilience. Causal explanations of brain activity and evolution, while imperfect, already cover the most facts known about moral behavior with the greatest accuracy and the smallest number of freestanding assumptions.

The implications of such a statement are seemingly obvious. If morality exists by virtue of evolved behavioral traits, then no matter how powerfully we feel that good and evil must be real, existing independently of what anyone happens to think about them, they simply are not real. Human beings may be powerfully inclined to believe they are real, but they aren’t. They are subjective constructs in the minds of individuals. Because they are constructed in the minds of intelligent beings in an environment utterly unlike the one in which the mental traits that are their root cause evolved, it is predictable that their exact details will vary radically from one individual to another, and that is exactly what we see in fact.

Unfortunately, we must have a morality because it is our nature to have one, and we are not smart enough to get along without one. However, it can never be more than a crutch for regulating our social behavior. It must always be kept in mind that the emotions it must be based on evolved eons ago. They may have been adaptive then, but blindly responding to them today could be extremely dangerous. With that in mind, it seems expedient to keep whatever morality we come up with as simple as possible, while keeping the emotions it is based on, as Wilson puts it, on a “short leash.”

It seems that Prof. Wilson had something quite different in mind. Reading on in “Consilience,” we come across the following remarkable passages:

The general empiricist principle takes this form: Strong innate feeling and historical experience cause certain actions to be preferred; We have experienced them, and weighted their consequences, and agree to conform with codes that express them. Let us take an oath upon the codes, invest our personal honor in them, and suffer punishment for their violation… Ought is not the translation of human nature but of the public will, which can be made increasingly wise and stable through the understanding of the needs and pitfalls of human nature.

In other words, the empiricist Ought is not derived top down from a God after the manner of the transcendentalists, but bottom up, from innate human nature. Oddly enough, even though Wilson concedes that this Ought is a human mental construct, he has invested it with all the trappings of the transcendental Ought, complete with appeals to oaths, personal honor, and the “public will” to prop it up. In effect, he has now brought us full circle, back to the never, never land of “moral truth,” “moral duties,” and “moral progress.” If there is any ambiguity about the matter, the following passage dispels it:

For if ought is not is, what is? To translate is into ought makes sense if we attend to the objective meaning of ethical precepts. They are unlikely to be ethereal messages outside humanity awaiting revelation, or independent truths vibrating in a nonmaterial dimension of the mind. They are more likely to be physical products of the brain and culture.

Amazing! Just like that, Wilson has hopped over Hume’s is/ought chasm and resurrected the Ought unicorn. Instead of building his unicorn from the top down, he’s built it from the bottom up, but it’s still there. Rephrasing his question as “For if a unicorn is not is, what is?”, the answer is quite simple; There are no unicorns! Wilson’s Ought is just as imaginary as that mythical beast, whether its based on human nature or derived from God. The humanities are assigned the formidable task of supplying us with this nonexistent Ought via the magical powers of Consilience.

There’s no surprise here, really. As I’ve often documented on this blog, virtually every behavioral scientist, psychologist, or philosopher who writes about the innate wellsprings of morality in evolved human nature can commonly be found a few scribblings later hurling down moralistic anathemas on some unsuspecting villain. They do this with complete disregard of the fact that, absent objective good and evil, their behavior is completely self-contradictory and illogical. Wilson, brilliant as he was, was no exception. Chalk it up to the power of human nature.

Given the current state of the humanities, I would estimate that the probability is zero that the scales will fall from the eyes of their various practitioners any time in the foreseeable future, causing them to embrace science as set forth in Wilson’s “Consilience” and then proceed to concoct a brand-new morality that is so compelling that the rest of us will stand in line to swear oaths and devote our personal honor to it.

There is no one and nothing out there to assign us a purpose or a goal in life. Each of us must do that for ourselves. I suggest that, whatever goals you choose, you take into account the facts about what human morality is and why it exists when deciding how to achieve those goals. Whatever they are, I suspect that waiting around for the humanities to supply you with a moral code will not be a useful strategy for achieving them. I’m certainly not holding my breath.

Ethics Whimsy

There are many unflattering but appropriate adjectives that describe the current state of our culture. In perusing the pages of the latest issue of Ethics journal, it struck me that one of the better ones is “absurd.” According to a page entitled, “Information for Contributors,”

Ethics publishes both theory and the application of theory to contemporary moral issues.

In fact, Darwin supplied us with what is by far the most significant and salient theory as far as moral issues are concerned. He pointed out that morality is a manifestation of the same evolutionary process that accounts for the rest of our mental and physical characteristics. In doing so, he reduced all the tomes of moral philosophy, whether written before or since, that don’t take that fact into account, to intellectual curiosities. Most of the articles one finds in Ethics refer to Darwin, if at all, as an afterthought. That is not the least of its absurdities. Indeed, assuming our species ever achieves what might be referred to as sanity without a smirk, future cultural anthropologists may find its content amusing, albeit somewhat pathetic.

Consider, for example, the first article in the latest Ethics, entitled Oppressive Double Binds, by Sukaina Hirji. The article addresses the vicissitudes of those who deem themselves oppressed as they deal with “double binds that exist in virtue of oppression.” The author cites as a typical example,

…an untenured professor and the only woman and person of color among the faculty in a philosophy department.

We are informed that such oppressed individuals face inordinate demands on their time from similarly oppressed students who demand mentorship and emotional support. However, time devoted in this way is “emotionally draining and takes significant time away from your own research. You feel trapped.” The author comes up with several similar instances of the “oppressive double binds” faced by such oppressed classes as “trans women and queer femmes.” These, we are assured, “…are a powerful and pervasive mechanism of oppression,” forcing these unfortunates to “become a mechanism in their own oppression.”

As the reader is no doubt aware, trans women are currently a particularly fashionable instance of an “oppressed” group. The author singles them out for particular attention accordingly, noting for example,

For a trans woman to be read as a woman at all in certain communities, she will need to present in an overtly feminine-coded way. However, given the stereotypes about trans women as artificial or constructed, an overtly femme presentation risks being dismissed as “trying too hard” or as “inauthentic.” If a trans woman does not present in an overtly feminine-coded way, her presentation is explained by her not being a “real” woman. In this sort of case, part of what is going on is the intersection of an oppressive norm faced by women in general and an oppressive norm faced by trans women in particular.

Given the many genuine instances of oppression that have occurred within living memory in this century and the last, involving the torture and death of millions, it strikes me personally as obscene to even refer to such trivial stuff as “oppression.” That becomes doubly true in view of the fact that trans women and the other “oppressed classes” referred to by the author have virtually absolute control over the cultural and political agenda in the U.S. and other modern “liberal democracies.”

When it comes to oppression, if the author cares to experience something closer to the real thing, I suggest she submit an article to Ethics denouncing the unfairness to biological females of allowing trans women to participate in women’s sports. She will quickly find that she is no longer on the tenure track, and her future chances of having articles published in Ethics and similar academic journals have become vanishingly small. There will be some compensation, of course, in view of the fact that other “oppressed” people will no longer rely on her for mentoring and emotional support. Should she care to enlighten herself about who are actually the oppressed and who the oppressors today when it comes to trans women, I suggest she read the accounts linked here, here, here, here, and here of people who have been fired, suspended, or cancelled for daring to question the prevailing orthodoxy. They are hardly the only examples.

Anyone seeking even a hint of originality in the remainder of the journal about the nature of human morality, or the reasons for its existence, will do so in vain. According to the abstract of another article,

Nietzsche famously discusses a psychological condition he calls resentiment, a condition involving toxic, vengeful anger.

As an instance of this resentiment, he cites the CNN version of a recent historical event:

…self-styled “white nationalists” marched in Charlottesville, Virginia, chanting variously “you will not replace us” and “Jews will not replace us” – the background perception being that other racial and ethnic groups were, through an alleged conspiracy, gaining power and status that the white supremacists thought was rightfully theirs.

It never occurs to the author to even mention the fact that there are alternative versions of what went down at Charlottesville, or that the violence may not have been entirely provoked by “white nationalists,” or that any of the marchers were there for reasons other than promoting “white supremacy.” Of course, if he dared to deviate from the official narrative, he, too, might experience something closer to real oppression, and that with alacrity.

One finds the same, dreary, slavish conformity to the currently fashionable version of “objective good” in the remainder of the latest issue of Ethics. For example, from an article entitled Impermissible yet Praiseworthy we read,

Suppose you are morally required to adopt a vegan diet, but you adopt a lacto-vegetarian diet instead. Although what you do is impermissible, blaming you for not going all the way to veganism could be counterproductive. Perhaps the effects of blaming you are even bad enough that we ought not to do so.

I don’t know whether the future anthropologists I referred to earlier will laugh or cry when they read such stuff. One must hope that they will be at least marginally more capable of intelligent and original thought than today’s “experts on ethics.”  As for you, dear reader, spare yourself the pain of seeking knowledge about human morality in modern academic journals. You’ll find as much useful information about the subject in the first chapter of Edvard Westermarck’s The Origin and Development of the Moral Ideas published in 1906, as in anything that’s been written since.

Why do you do the things you do? Why do you do those things?

If I am to believe the anecdotal evidence I find on the Internet, I am preaching to the choir. Supposedly, the vast majority of educated people in WEIRD (Western, Educated, Industrialized, Rich, and Democratic) countries agree with me that morality is subjective. For example, a professor at California Baptist University reports that, when asked whether morality is objective or subjective, about 95% of students starting his Introduction to Philosophy class answered that it is subjective, at a Christian school, no less! The percentage reported from other polls varies according to the type of people asked, but one often finds a majority claiming that morality is subjective.

This is a very counter-intuitive result if you look at what is happening in our societies. A great number of people may claim to believe that morality is subjective, but the number who appear to have even begun to reason about the implications of that fact is vanishingly small. We find people delivering themselves of furious sermons loaded with appeals to moral emotions in favor of such novel “goods” as the mutilation of children and destruction of their ability to reproduce in order to “trans-gender” them, or denouncing human reproduction itself as morally “evil.” These novelties are invariably presented as if they represented moral truths, with the obvious implication that anyone who disagrees with them is objectively evil. One could cite many more examples, yet if morality is truly subjective, such claims cannot possibly possess either legitimacy or authority. The two examples cited above, along with many others, represent morality inversions. They accomplish exactly the opposite of the evolutionary reasons that morality exists to begin with.

A glance at the debates and discussions on the Internet should be enough to convince anyone that no one really takes the reality of subjective morality seriously. For the most part, these conversations consist of fencing matches with conventional weapons replaced by manipulation of moral emotions. The “moral truths” defended in these debates are almost invariably presented as objective facts. People may claim to believe that morality is subjective, but they seldom if ever behave as if they believe it. I know of not a single exception among living scientists, philosophers, or any other prominent public intellectuals. Every one of them makes moral judgments as if those judgments weren’t just a mere opinion, but expressions of some objective fact. They may realize that morality is an artifact of natural selection, but it doesn’t matter. They condemn this and praise that, for all the world as if Darwin had never existed. The only philosopher I’m aware of who did take Darwin seriously was Edvard Westermarck, and he’s been gone now for more than 80 years.

The behavioral predispositions that eventually manifest themselves as moral behavior after percolating through the skulls of creatures with large brains such as ourselves exist because, in an environment we can safely assume is very different from the one we live in now, they happened to enhance the odds that the responsible genes would survive and reproduce. As Richard Dawkins pointed out in his “The Selfish Gene,” these predispositions are not selected at the level of political parties, or religious denominations, or ideological factions, but at that of the replicator; the “vehicle” that carries genes from one generation to the next. Under the circumstances, it seems logical to ask anyone seeking to impose their moral judgments on the rest of us, “How will this benefit the genes you’re carrying around?”

There isn’t a morally correct way to answer this question, for the obvious reason that moral categories have no objective existence. There is no “morally good” or “morally bad” answer, because the universe doesn’t care one way or the other. Based on the behavior of our fellow humans, we must assume in virtually every case the answer would be, “I don’t consciously associate my moral judgments with my genes at all. I make them because they make me feel good. I find them emotionally satisfying.” I can’t say in reply, “That’s not the way you ought to decide.” I have not the slightest authority or basis to make such a claim. I can’t tell them that their answer is morally good, or morally bad, because those categories don’t exist as other than subjective opinions. All I can say is that I find it somewhat disturbing that I live on a planet along with upwards of seven billion others who never ask themselves, at a fundamental level, “Why do I do the things I do?”

Ask any of your fellow humans, “How will the moral behavior you advocate enhance the odds that the genes you carry will survive and reproduce?”, and they are likely to respond with a look of blank incomprehension. They might answer that their version of morality is objectively true, but in 5000 years the best philosophers among us have never agreed on what that objective truth is, for the seemingly obvious reason that it doesn’t exist. They might answer that their morality has been handed down to them by a God or gods, but belief in such beings is an illusion, and an embarrassing one for our species at that. They might also answer that they are serving the equally illusory cause of “human flourishing,” but that begs the question of what constitutes human flourishing. There is no objectively right answer. In my personal opinion, human flourishing would mean the survival of my species, and its eventual acquisition of traits that would enhance the odds that its descendants will survive into the indefinite future. To the extent that any attempt is made to define it at all, however, it generally means a future state in which everyone is happy, and has easy access to anything they might need or desire. However, happiness, in common with every other human emotional state, isn’t a good in itself. Like all the rest, it exists by virtue of natural selection. I submit that this commonly accepted version of “human flourishing” would be far more likely to result in our extinction than our continued survival.

I, too, act the way I do because of emotions. As Hume pointed out long ago, pure reason can provide no answer to question of how we ought or ought not to behave. However, I do take into account the reasons my emotions exist to begin with, and seek to behave in ways that are consistent with those reasons. I have no basis for claiming that everyone should share my values, and act the way I do. I merely suggest that they might consider asking themselves why they exist, and choose the goals they set for themselves in light of the answer to that question. Apparently, few people do. Most of us stumble through life, chasing illusions, and seeking to satisfy emotional urges without ever taking into account why those urges exist. In the case of morality, we seek to satisfy them by demanding that others behave in some ways and not in others, in spite of our utter lack of authority for making such claims. In the process, we make ourselves a serious nuisance to others.

I have no easy solution to the problem. All I’ve really done is describe how humans behave in the environment we find ourselves in today. All I can suggest is that you take it into account and deal with it, whatever your goals in life happen to be.

Academic Follies: Chasing the Mirage of Objective Morality

The human mind is beset by no more powerful illusion than the belief in objective morality; that good and evil exist as things, independent of how or what we imagine them to be. One of the more whimsical proofs of this is the obvious survival of the illusion in the minds of those who, to all appearances, realize that morality exists because it evolved, and even claim to believe that it is subjective. For example, our purported experts in the behavioral sciences are all afflicted by the mirage, as far as I know without exception, and regardless of what they happen to say about it.

Examples of the above anomaly are particularly easy to find in the case of the denizens of academia. They may pledge their allegiance to Darwin, but they belong to an ingroup that requires their actual allegiance to a moral code that is subject to change from day to day, but is de rigueur regardless. The synthesis of this clash of thesis and antitheses is what George Orwell referred to as “doublethink.” These worthies may claim that morality is subjective, but accept the “objective” moral law of their ingroup without question. We find them declaring that one type of behavior is morally abhorrent, and another kind is “good,” to all appearances blithely unaware that there is anything even remotely contradictory in their behavior.

If Darwin was right, and morality is subjective, then there can be no truly evil or truly good individuals, because no such categories exist. Just as there are no preferred inertial reference frames in an Einsteinian universe, there are no preferred moral reference frames in the moral universe. An individual can certainly say that one thing is good and another evil according to his personal moral reference frame, but he can never claim that one thing is absolutely good and another absolutely evil. In spite of that, academic “experts” make such claims all the time. Under the circumstances, if one of them says that this behavior is morally good, and that behavior is morally unethical, it begs the question of why? Logically, the only possible answer must be that the one conforms to their personal moral reference frame, and the other violates it. Under the circumstances one might point out that morality only exists because it happened to enhance the odds that the responsible genes would survive and reproduce, albeit in an environment radically different than the one we live in now. One might then ask, “How does the ‘bad’ thing in question diminish the chances that you will reproduce?”, or “How does the ‘good’ thing in question enhance the odds that you will survive?”

Of course, if one actually asked such questions, one would be met with looks of blank incomprehension. When it comes to morality, academics are just like everyone else. They behave the way they do because it feels good. They act that way because they are inclined by their emotions to act that way. They don’t presume to analyze their behavior any more deeply than that.

I recently read a book that is an excellent example of what I’ve written above. Entitled “A Natural History of Human Morality,” by Michael Tomasello, it claims to be about the evolution of human morality, which is described as “a uniquely human version of cooperation.” The book relentlessly emphasizes what the author imagines to be the “good” aspects of human moral behavior, and glosses over the “bad.” Improbable as it seems, there is nothing in the book to suggest that an evolved trait like morality might not promote the same outcome in the environment of today as it did 100,000 years ago. All that has been neatly taken care of by “gene-culture co-evolution.” We can look forward to a future where our innate altruism has won the day, and mankind lives happily ever after. It goes without saying that the prominent ingroup/outgroup aspect of our behavior is glossed over in spite of its rather too obvious manifestation, for example, in the bitter hatred and contempt of garden variety academics for Trump and all his supporters. Presumably, the future altruistic utopia must await the “liquidation of the Deplorables as a class,” to paraphrase Comrade Stalin.

One need only read the “Conclusion” of this brief book to dispel any doubt about the author’s firm faith in objective Good, existing somewhat incongruously in his mind with his equally firm but logically completely incompatible belief that morality is an evolved behavior. Ingroup/outgroup behavior is certainly mentioned, but is ascribed to such “objective evils” as colonialism:

In addition, there are many other conflicts between different ethnic groups that for various reasons (quite often involving outside influences, e.g., colonialism) have been forced to coexist under the same political umbrella. These are again instances of in-group/out-group conflicts, but again it is almost certain that those involved in them are doing many moral things with their compatriots on a daily basis. And despite all this, it is still the case that warlike conflicts, as well as many other types of violence, are historically on the wane. (Pinker, 2011).

Here one might ask the author what on earth he means by a “moral thing” if there is no such thing as objective Good. Is not loyalty to one’s group and defense of it against evil outsiders a “moral thing?” We learn that the equalist dogmas currently prevailing in academia also belong in the class of “objective Goods.” For example, according to the author,

A final criticism of too much rosiness is that we have posited a sense of equivalence among persons as foundational to human morality. Those who are used to thinking in terms of recorded human history will point out that it is only with the Enlightenment that social theorists in Western societies began promoting the idea of all individuals as in some sense equal, with equal rights. This is of course true in terms of explicit political thinking about the social contract after the rise of civil societies in the past ten thousand years. But the hunter-gatherer societies that existed for the immediately preceding period – for more than ten times that long – were by all indications highly egalitarian (Boehm, 1999).

Where to begin? In the first place, nature does not recognize any objective standard of “rosiness.” However, the author does not qualify the first sentence in the above quote by noting that he is only referring to his own personal moral standards when he claims that “equivalence among persons” is “rosy.” It is stated as an objective fact. Violence may or may not be declining in modern human societies, but no explanation is given for that trend one way or another in terms of evolved human behavioral traits as manifested in modern societies, and, again, there is no objective reason to claim that this development is “rosy” or “not rosy.” It is, of course, just another statement of one of the author’s personal subjective preferences stated as an “objective Good.” It is also one which can quickly become an anachronism with a push of the nuclear button. Nature doesn’t care in the least whether humans are violent or not. As far as equalist dogmas go, one is treading on thin ice with the claim that hunter-gatherer societies “were by all indications highly egalitarian.” They were only “highly egalitarian” according to safely orthodox academics whose evidence for making such claims is questionable, to put it mildly. As we saw, for example, in the case of Napoleon Chagnon, anyone who dares to question such “scientific findings” can expect to be subjected to furious attacks. The author apparently hasn’t noticed. Finally, we read,

No, it is a miracle that we are moral, and it did not have to be that way. It just so happens that, on the whole, those of us who made mostly moral decisions most of the time had more babies. And so, again, we should simply marvel and celebrate the fact that, mirabile dictu (and Nietzsche notwithstanding), morality appears to be somehow good for our species, our cultures, and ourselves – at least so far.

Is it really necessary for me to point out how and where the author refers to “good” as if it were an objective thing in this paragraph? When the author says “we are moral,” he means that we act in a way that is objectively good. He says we should all “marvel and celebrate the fact,” a statement that would be completely irrational if he were only stating a personal, subjective preference. What possible reason could the rest of us have for celebrating his interpretation of what his personal emotions are trying to tell him? Morality could not be unequivocally good for our species unless there were an unequivocal, that is, objective good. No such object exists.  As far as babies are concerned, there is today a demonstrable lack of them among the “good” in the author’s ingroup. I suggest he travel to Utah or Idaho, and note that the opposite is true of the Mormons, a different ingroup that is presumably “not so good” from his point of view.

I note in passing the fashion among modern academics to take passing slaps at Nietzsche, a philosopher who most of them don’t even begin to understand, who in fact can’t be understood outside of the context of his times, and who was anything but “amoral.” His sin was apparently disagreeing with them about what is “good”.

In short, the author is similar to every other modern academic intellectual I’m aware of in that, regardless of what he claims about the nature of morality, he behaves and speaks as if good and evil were objective things. Why is this important? Look around! The author and others like him have virtually complete control over the “moral landscape” as it exists in academia, social and legacy media, the entertainment industry, and among our current rulers. They present their personal moral prejudices as if there were some kind of objective authority and legitimacy behind them, when in fact there is none whatsoever. Based on this false assumption of authority, they are in the habit of denouncing and attacking anyone who disagrees with them. Do you like to be denounced and pushed around? Attacks on others based on a false assumption of moral authority are certainly irrational, but there is nothing objectively “bad” about them. I simply happen to have a personal aversion to them. That’s why I persist in pointing out the lack of legitimacy and authority for such attacks by those making them. Do you have an aversion to being pushed around as well? If so, I suggest you do the same.

Morality: On Whose Authority?

There are two very basic truths that one must grasp to avoid living in a world of illusions. There is no God, and morality exists by virtue of natural selection. We are inclined by what we refer to as our human nature to prefer the world of illusion; to believe in both God and objective moral goods and evils. However, if one thinks about these things with an open mind, it seems to me the truth should be evident to any reasonably intelligent person. Unfortunately, there are legions of individuals in our societies who benefit from propping up these mirages. The first sort promises us that we will live on in the hereafter for billions and trillions of years, apparently accomplishing nothing of any particular use to anyone other than avoiding death. The second sort flatter our desire to be noble champions of a nonexistent Good, and assure us that, of the myriad versions of the same on offer, theirs is the only genuine article. Among the latter are the editors and contributors to Ethics, a journal which caters to duly certified experts in mirage recognition.

Darwin explained what morality is and why it exists more than a century and a half ago in his The Descent of Man. It is an artifact of natural selection that happened to increase the odds that the genes that are its root cause would survive. Absent those genes, morality, good and evil, would not exist. It follows that, since there is no way for simple facts of nature to spawn objective “oughts,” good and evil are not objective things, and they have no independent existence outside of the minds of individuals. They may have been useful illusions at some point, but they are illusions regardless. These rather simple and obvious facts are commonly treated as if they were in bad taste, particularly as far as the journal Ethics is concerned.

Consider, for example the latest issue of this flagship publication of our “experts on ethics.” The first article is entitled “Democratic Equality and the Justification of Welfare-State Capitalism.” Needless to say, nothing could be more irrelevant to human morality than welfare-state capitalism, since neither welfare-states nor capitalism existed at the time the genes responsible for the existence of morality evolved. The process of evolution is a fact of nature, and as such is incapable of “justifying” anything. On whose authority are we to base the claim that “democratic equality” is an “objective good”? It is a bastard child of human morality, spawned in a modern environment alien to the one in which it evolved. It is not clear that “democratic equality” will promote the survival of the relevant genes in its modern proponents. Indeed, there is reason to believe that the opposite may be the case. No matter, “democratic equality” happens to evoke the emotional response “good,” in a great many individuals, including the members of the author’s academic tribe. Since these worthies all agree that “democratic equality” is good, it is assumed that it must really be Good. This is the rather flimsy basis for the objective “goodness” of democratic equality. Or it is at least as far as that particular tribe is concerned. The ”authority” we are looking for is nothing more substantial than the whim of that tribe.

The next article is entitled “Proportionality in War: Revising Revisionism.” Here, again, we are dealing with another weird artifact of morality that can occur in creatures with large brains when they ponder what their emotions are trying to tell them without taking into account why those emotions exist to begin with. Modern warfare did not exist at the time these emotions evolved. In spite of that, they have caused some individuals to imagine that “proportionality in war” is “good.” Again, no authority is cited for this conclusion. Apparently, we must assume it is true because it is “intuitively obvious to the casual observer.” In reality, the only “authority” for this “objective good” is the majority opinion prevailing among the academic tribe that controls the content of a particular journal. Since modern warfare is, at least in some cases, a struggle for mere survival, it seems that “win the war” would be a more appropriate moral “good” in warfare than “proportionality.” Of course, since we are dealing with emotional responses rather than reason, it doesn’t matter.

Another article in the latest Ethics is entitled “Rank-Weighted Utilitarianism and the Veil of Ignorance.” It is a discussion of some of the latest algorithms fashionable among Utilitarians for calculating utility. Again, when we ask on whose authority we are to base the claim that there is any connection between utility and “objective good,” we are left in the dark. Certainly, John Stuart Mill, who wrote the book on Utilitarianism, is no such authority. He didn’t believe in objective or, as he put it, transcendental morality. He proposed utilitarianism as a mere matter of expedience, based on the assumption that, when it came to morality, human beings are perfectly malleable, or a Blank Slate, if you will. As Darwin pointed out some years later, that assumption is wrong. The very existence of morality is a reflection of innate behavioral predispositions. Unless this very basic fact is taken into account, calculating how much utility it takes to add up to a moral good is as futile as calculating how many angels can dance on the head of a pin.

In short, if you seek the answer to the question, “On whose authority?”, it is unlikely that you will find it in the pages of Ethics. The claim of our modern “experts on ethics” that they know all about Good is similar to the claim by priests and mullahs that they know all about God. Both claim special knowledge of things that don’t exist. In both cases, their claim to respect in society and often their very livelihood depend on their ability to convince others that an illusion is real.

If Darwin was right, then morality is a bottom an emotional phenomenon. It exists by virtue of emotionally driven behavioral predispositions that exist because they evolved, and they evolved in an environment that no longer exists. One cannot speak credibly about ethics or morality at all without taking these facts into account. In view of this, consider the following paragraph from the conclusion of the article in Ethics referred to above:

“I myself am inclined to reject both REU theory and RWU for reasons independent of these issues. But the results of this article provide some reason for fans of these theories – or, more generally, of any nonseparable theories of distribution or decision – not to appeal to the veil of ignorance. The veil of ignorance may be a valuable heuristic device for ensuring impartiality, but, as Parfit puts it, “it does that crudely, like frontal lobotomy.” It requires us to ignore information that may be relevant to distributive justice – that is, which utilities belong to whom, and in which outcomes. We should not make distributive choices by depriving ourselves of this information, but by ensuring that we are impartial in other ways, if we can.”

Forget the acronyms and consider the assumptions implied by this paragraph.  The most fundamental assumption is that “distributive justice” is an object, a thing. It is further assumed that this justice object is good-in-itself. No authority is given for this conclusion. Apparently, we are to believe that it is intuitively obvious to all right-thinking philosophers that distributive justice is good, period, independently of any individual’s opinion on the matter. The author would have us believe that, by carefully parsing the outcomes of different schemes of distribution, he has arrived at a superior algorithm for maximizing “distributive justice.” All that is necessary for us to be morally good is to apply this algorithm.

If Darwin was right about morality (and he was right), such speculations are reduced to the pure gibberish they appear to be to casual readers of Ethics. It is hardly surprising that human beings have come up with the notion of “distributive justice.” Natural selection has predisposed us to think that way. Obviously, thinking that way must have enhanced the odds that the responsible genes would survive and reproduce in the context of the small groups that existed when the trait in question evolved. However, it can hardly be assumed that the behavior resulting from that predisposition will promote the survival of the relevant genes in modern societies consisting of hundreds of millions of individuals the same way it did in groups of a hundred hunter-gatherers in a completely different environment. Under the circumstances it seems reasonable to ask the promoters of “distributive justice”, “Why are you doing this.” If Darwin was right, then “distributive justice,” regardless of how it is defined, cannot be good, nor can it be evil, for the simple reason that these categories have no objective existence. They don’t exist regardless of the powerful, emotionally driven illusion that they do exist. That illusion exists because it was selected at the level of the individual, and perhaps at the level of small groups. Notions to the effect that it was selected for “the good of the species,” or for “human flourishing,” or for “the welfare of all mankind,” are all equally absurd.

A rational answer to the question would be something like this: “I realize why my moral emotions exist. I realize that the odds that blindly responding to them in the environment we live in today will promote my genetic survival the same way they did eons ago are vanishingly small. However, I’ve decided, even though I’m aware of the facts that account for my existence, that I’m not interested in survival. I just want to be happy. One thing that makes me happy is to pretend that I am morally good, even though I am also aware that no such thing as “good” exists, and is just an emotionally spawned illusion.” However, the promoters of these emotionally driven exercises in self-deception are never satisfied to promote “distributive justice” on their own. They insist that the rest of us also behave according to their complicated recipes for maximizing it. The inform us that if we fail to assign the same value to their version of “distributive justice” that they do, then they will declare us “evil.” There is but one rational response to that assertion.

“On whose authority?”

 

Artifacts of a Historical Scavenger Hunt

Today we suffer from a sort of historical myopia due to our obsession with social media. In our struggle to stay abreast of what’s happening in the here and now, we neglect the past. Instead of going back and examining the source material for ourselves, we leave it to others to interpret it for us. These interpretations are commonly bowdlerized to fit a preferred narrative. It’s a shame, because the past holds a rich mine of material relevant to the present. Pick up and old book, or an old magazine, and you’ll often find that they bring the reality of today into sharper focus. Nuggets of insight will pop up in the strangest places, often in articles that ostensibly have nothing to do with the insight in question.

Consider, for example, the following excerpt from the October, 1842 issue of the Edinburgh Review, one of the dominant British journals of literature and politics in the first half of the 19th century. It came from an article about the recently published autobiography of one M. Berryer, a prominent lawyer and eyewitness of some of the worst atrocities of the Reign of Terror during the French Revolution. In one of the opening paragraphs of his review, the anonymous author offers the following general comments about human nature:

Few men know the fluctuating nature of their own character; – how much it has varied from ten years to ten years, or even on the recurrence of similar events. Few men attempt to distinguish between the original predispositions and the accidental influences which, sometimes controlling and sometimes aggravating one another, together formed at any particular epoch their character for the time being. Still fewer attempt to estimate the relative force of each; and fewer still would succeed in such an attempt.

Amazing, really! That passage might have been lifted from an introduction to a book about the latest advances in Genome Wide Association Studies. It demonstrates that people were perfectly well aware of the existence of “original predispositions” almost 200 years ago. This brief passage shows more insight into the nuances of the entanglement of “nature” and “nurture” in our species than the vast majority of the tomes of psychology, sociology, and anthropology published during the hegemony of the Blank Slate. It puts in sharp relief the extent to which we managed to dumb ourselves down in the service of ideologically motivated truisms. To read it is to wonder at our success in willfully blinding ourselves to the truth in an area as potentially critical to our survival as self-understanding.

Perhaps most prominent among the ideologies that required an imaginary version of human beings rather than the real thing was and remains socialism. By reading old books one can gain an appreciation of how familiar “Marxist” ideas had become long before Marx became a household name. Consider, for example, the following passages from “Sybil,” published in 1845 by Benjamin Disraeli. Most remember him as a British Prime Minister during the reign of Queen Victoria, but he was also an outstanding and prolific novelist. Sybil, the heroine of the novel, is the daughter of a leader of the proletariat, and speaks of him as follows:

When I heard my father speak the other night, my heart glowed with emotion; my eyes were suffused with tears; I was proud to be his daughter; and I gloried in a race of forefathers who belonged to the oppressed, and not to the oppressors.

According the Devilsdust, one of Disraeli’s working-class characters,

We’ll clean out the Savings Banks; the Benefits and Burials will shell out; I am treasurer of the Ancient Shepherds ( a trade union), and we passed a resolution yesterday unanimously, that we would devote all our funds to the sustenance of Labour in this its last and triumphant struggle against Capital.

Later Devilsdust is recorded as saying of Stephen Morley, a labor journalist who might have served as a prototype for Lenin,

…if ever the great revolution were to occur, by which the rights of labour were to be recognized, though bolder spirits and brawnier arms might consummate the change, there was only one head among them that would be capable, when they had gained their power, to guide it for the public weal…, and that was Morley.

In short, the idea of class struggle culminating in a proletarian revolution was already well developed before Marx wrote “Das Kapital.” What he added was a “scientific” theory distilled from Hegelian philosophy according to which the revolution was inevitable, and the proletariat would emerge victorious and establish a worker’s paradise by the force of historical “laws.” The conviction that one was fighting for the Good, and must inevitably win the fight, served as a powerful intoxicant for already radicalized fanatics, and, as we now know, would culminate in a nightmare.

Perhaps most prominent among the public intellectuals who sought to warn us of the perils of listening to the Marxist siren song was Herbert Spencer. For his trouble, he was vilified as a “social Darwinist” and forgotten. That’s ironic, because Spencer was never a Darwinist to begin with. His ideas about evolution were much more Lamarckian in character. His brilliant critique of socialism, however, was based on insights about human nature that are seldom equaled among modern scholars. It turned out to be a prophecy of uncanny accuracy about the reality of Communism. Consider, for example, the following passages, written in the introduction to a collection of essays published in 1891 entitled “A Plea for Liberty.” The first refers to an earlier summary of some of the more prominent features of the innate human behavior denied by Blank Slaters, then and now.

The traits thus shown must be operative in any new social organization, and the question to be asked is – What will result from their operation when they are relieved from all restraints? At present the separate bodies of men displaying them are in the midst of a society partially passive, partially antagonistic; are subject to the criticisms and reprobations of an independent press; and are under the control of law, enforced by police. If in these circumstances these bodies habitually take courses which override individual freedom, what will happen when, instead of being only scattered parts of the community, governed by their separate sets of regulators, they constitute the whole community, governed by a consolidated system of such regulators; when functionaries of all orders, including those who officer the press, form parts of the regulative organization; and when the law is both enacted and administered by this regulative organization? The fanatical adherents of a social theory are capable of taking any measures, no matter how extreme, for carrying out their views: holding, like the merciless priesthoods of past times, that the end justifies the means. And when a general socialistic organization has been established, the vast, ramified, and consolidated body of those who direct its activities, using without check whatever coercion seems to them needful in the interests of the system (which will practically become their own interests) will have no hesitation in imposing their rigorous rule over the entire lives of the actual workers; until, eventually, there is developed an official oligarchy, with its various grades, exercising a tyranny more gigantic and more terrible than any which the world has seen.

Astonishing, no? If your education about the reality of Communism doesn’t extend beyond what’s taught in the public school system, by all means read Orwell’s “1984,” or, better yet, “The New Class,” by Milovan Djilas, one of the most brilliant political writers of the 20th century. If that’s not enough to impress you, check this out:

Misery has necessarily to be borne by a constitution out of harmony with its conditions; and a constitution inherited from primitive men is out of harmony with conditions imposed on existing men.

These seemingly obvious facts, that we possess innate behavioral traits, and they evolved in conditions radically different from the ones we live in now, are seemingly beyond the grasp of virtually every prominent public intellectual today. They speak of morality, community, and politics as if these salient facts didn’t exist. We continue this type of self-imposed obscurantism at our peril.

The above historical artifacts all bear on the reality of the here and now, characterized by the hegemony of equalist dogmas. Equalism started out benignly enough, as a reaction to the gross exploitation and abuse of a majority of the population by an elite distinguished by nothing but the accident of birth. It has now morphed into a monster that demands that we all pretend we believe things that are palpably untrue on pain of censorship, social ostracism, and loss of employment and educational opportunity.  From the first item cited above we can see that the interplay of innate human nature with experience and learning was a matter of common knowledge to an anonymous book reviewer more than a century and a half ago. Even children have a rudimentary familiarity with human nature and have acted based on that knowledge for millennia before that. It is all the more astounding that the Blank Slate orthodoxy required denial of the very existence of human nature for upwards of half a century, and virtually every academic and professional “expert” in the behavioral sciences meekly went along. This orthodoxy was eventually destroyed by its own absurdity, strikingly portrayed to a wondering lay public in a series of books by a man named Robert Ardrey. Now Ardrey is remembered, if at all, as a bete noire with which to terrify young associate professors. Today the Blank Slate is well on the way to making a comeback. Now, however, instead of making themselves laughing stocks by denying the existence of human nature, its resurgent clergy merely see to it that no research is done in anything of real relevance to the human condition.

As for Communism, we can count ourselves lucky that we’ve been there, done that, along with “democratic” socialism, national socialism, and a grab bag of other versions. These repeated failures have at least slowed our progress towards stumbling off the same cliff yet again.  Of course, they haven’t stopped equalist ideologues from claiming that the only reason socialism has been such an abject failure to date is because it hasn’t been “done right,” or that previous versions weren’t “real socialism.” Fasten your seatbelts.

Meanwhile, I suggest that you take the time occasionally to read old things; novels, magazines, newspapers, it doesn’t really matter. You’ll find that the self-imposed stupidity and politically correct piety of modern societies aren’t inevitable. There have been other times and other cultures in which people could speak their minds a great deal more freely than under the secular Puritanism that prevails today. The fact that the culture we live in today is a “natural” outcome for our species doesn’t mean you are obligated to either accept it or refrain from fighting to change it.

Corona Comments

There are no objective oughts, no objective goods, no objective values, and no objective moral virtues. That is a simple statement of fact, and implies nothing whatsoever regarding how we ought to behave. Facts bear no implications about what we should do, except as means to an end. We must decide for ourselves what ends to seek. Objective facts may then inform us what we “should” do if we want to achieve the goals we set for ourselves.
Whatever the goals we set for ourselves happen to be, in large measure if not totally, they are a response to our “nature”; predispositions that are as much innate as our arms and legs. These predispositions are similar but not identical among human individuals, and they exist by virtue of natural selection. In other words, at some point and in some environment, they promoted the survival and reproduction of our ancestors. It cannot be assumed that their influence on our behavior will have that result in the very different environment most of us live in today.

Our nature does not determine our behavior, in the sense that it does not dictate what we must do in this or that situation. Rather, it inclines us to act in some ways, and not in others. It is fundamentally emotional, in humans as well as in other animals. We happen to have very large brains, and so can ponder over what our emotions are trying to tell us. We can reason about how we ought to respond to them. However, our reason is far from infallible. As the reasoning process becomes more complex, the outcome regarding what we “ought” to do will vary increasingly among individuals. This is doubly true by virtue of the fact that most individuals respond to their emotions blindly, never considering or taking into account why those emotions exist to begin with.

The above is illustrated by the response of our societies to the spread of COVID-19. The situation is anomalous, in that few of us have experienced anything like it. As a result, an appropriate response to it is not neatly packaged among our preferred or habitual responses to everyday occurrences. One result of this is that we find unusual differences of opinion about how we should react to the virus, even among those whose ideology, whether “liberal” or “conservative,” was formerly a reliable predicter of what their response to a given situation would be. Two factions have formed; those who tend to agree that we ought to take extreme measures to control the spread of the virus, and those who tend to believe that this “cure” is worse than the disease. At the moment the former faction has the upper hand, although the latter hasn’t been silenced completely.

Both factions present their arguments as if they are defending an objective truth. In fact, that is impossible, because objective “oughts” do not exist. What they are really defending is something they want, or value, and what they want or value represents their response to emotions that exist because they evolved. That statement applies not just to our response to a virus, but to every other form of conscious human behavior.

Emotional responses are bound to vary to some extent across populations that have been widely separated by time and space, but they tend to be quite similar, as one would expect of traits that happen to promote survival in a given species. Fear and avoidance of death is one trait almost all of us have in common. The emotional root cause of this fear probably hasn’t changed much, but in creatures with large brains such as ourselves, our behavior isn’t rigidly determined by our genes. We think about what our emotions are trying to tell us, and how we should behave in response. Needless to say, we don’t always all come to the same conclusions, regardless of how similar the underlying emotions happen to be.

In the modern human societies that exist in western Europe and North America, fear of death may well be a greater motivator than ever before. We have few children, and can reasonably expect that those children will survive to adulthood. That was not the case in societies that are more typical of our past, where a large fraction of children didn’t survive past their first few years. Death was not exactly welcomed, but we were more likely to accept it as a matter of course. Now we are more inclined to treat it as an unmitigated calamity, and one that must be staved off as long as possible at all costs. In the case of the virus, it almost seems some of us believe they will be immortal if only they can avoid catching it. Under the circumstances, such drastic steps as shutting down complex modern economies appear to be completely rational. We hand wave away any negative affect this may have on our own and future generations by simply assuming that the global economy will quickly recover afterwards. If we follow the chain of logic that is used to justify this behavior to its ultimate source, we will always find an emotion. The emotion is followed blindly, without regard for the reason it exists to begin with. That reason is that it once enhanced the odds of survival and reproduction of the genes that give rise to it. The question of whether it will have the same result if blindly reacted to in a completely different environment is treated as if it were entirely irrelevant.

In the case of the virus, our innate fear of death has triumphed over all other emotions. We don’t take into account the fact that, while that fear exists for a reason, the programmed death of our physical bodies and consciousness occurs for exactly the same reason. Our fear of death and our programmed death both promote the survival of our genes. Our genes don’t protect us from death indefinitely. Rather, they insure that we will die, but at a time that is optimum for insuring that they will not die. They have been around, in different forms but in an unbroken chain, for more than two billion years. For all practical purposes, they are potentially immortal. I happen to share the goal of my genes. That goal is no more intrinsically good or virtuous than someone else’s goal to accomplish the opposite. However, it does seem to me to have the virtue of being in harmony with the reasons I exist to begin with, and to be formed in full awareness of why the emotions that motivate it exist to begin with as well.

It does not seem “better” to me to be blindly blown about by the shifting winds of my emotions in a completely different environment than the one in which they evolved. The blind fear of death can be and often is trumped by an equally blind response to other emotions. Consider, for example, such slogans as “Death before dishonor,” “Give me liberty or give me death,” and “A fate worse than death.” Those who coined these slogans and those who were moved by them were no hypocrites. In the past we can find myriad examples of such individuals laying down their lives in defense of their principles. These principles were based on other innate emotions than fear of death, perhaps including hatred of the outgroup, or territoriality, or the struggle for status. Thus, while emotions are the basis of all our actions, they can motivate goals that are diametrically opposed to each other in different situations. I merely suggest that, instead of reacting to them blindly, we may find it useful to consider why they exist to begin with. That seems to me particularly true in the case of events as profound as global pandemics.

Is, Ought, and the Evolution of Morality

I recently read a book entitled Nature’s Virtue by James Pontuso, a professor of political science at Hampden-Sydney College. He informs his readers that his goal in writing the book was to demonstrate a foundation for virtue. In his words,

It is in taking up the challenge of anti-foundationalism that I hope this book will contribute to the on-going dialogue about the place of virtue in human life. It will attempt to define virtue in the course of a discussion of its friends and adversaries.

Pontuso then takes us on a rambling discussion of what the postmodernists, Nietzsche, Heidegger, Kant, Plato, Aristotle, and several other thinkers had to say about virtue. All this may be enlightening for students of philosophy, but it is neither here nor there as far as establishing a foundation for virtue is concerned. In fact, the last two paragraphs of the book are the closest he comes to “taking up the challenge.” There he writes, Continue reading “Is, Ought, and the Evolution of Morality”

Morality: Another Shade of Unicorn

In my last post I noted that the arguments in an article by Ronald Dworkin defending the existence of objective moral truths could be used equally well to defend the existence of unicorns. Dworkin is hardly unique among modern philosophers in this respect. Prof. Katia Vavova of Mt. Holyoke College also defended objective morality in an article entitled Debunking Evolutionary Debunking published in 2014 in the journal Oxford Studies in Metaethics. According to Prof. Vavova’s version of the argument, it is impossible to accurately describe the characteristics of unicorns without assuming the existence of unicorns. Therefore, we must assume the existence of unicorns. QED

As the title of her article would imply, Prof. Vavova focuses on arguments against the existence of objective moral truths based on the Theory of Evolution. In fact, Darwin’s theory is hardly necessary to debunk moral objectivity. If objective moral truths exist independently of what anyone merely thinks to be true, they can’t be nothing. They must be something. Dworkin was obviously aware of this problem in the article I referred to in my last post. He was also aware that no one has ever detected moral objects in a form accessible to our familiar senses. He referred derisively to the notion that the existed as moral particles, or “morons,” or as “morality fields” accessible to the laws of physics. To overcome this objection, however, he was forced to rely on the even more dubious claim that moral truths exist in some sort of transcendental plane of their own, floating about as unphysical spirits. Continue reading “Morality: Another Shade of Unicorn”

Secular Humanism and Religion; Standoff at Quillette

As I noted in a recent post, (Is Secular Humanism a Religion? Is Secular Humanist Morality Really Subjective), John Staddon, a Professor of Psychology and Professor of Biology emeritus at Duke, published a very timely and important article at Quillette entitled Is Secular Humanism a Religion noting the gaping inconsistencies and irrationalities in secular humanist morality. These included its obvious lack of any visible means of support, even as flimsy as a God, for its claims to authority and legitimacy. My post included a link to a review by Prof. Jerry Coyne, proprietor of the Why Evolution is True website and New Atheist stalwart, that called Prof. Staddon’s article the “worst” ever to appear on Quillette, based on the false assumption that he actually did maintain that secular humanism is a religion. In fact, it’s perfectly obvious based on a fair reading of the article that he did nothing of the sort.

Meanwhile, Quillette gave Prof. Coyne the opportunity to post a reply to Staddon. His rebuttal, entitled Secular Humanism is Not a Religion, doubled down on the false assertion that Staddon had claimed it is. Then, in a counterblast, entitled Values, Even Secular Ones, Depend on Faith: A Reply to Jerry Coyne, Staddon simply pointed out Prof. Coyne’s already obvious “confusion” about what he had actually written, and elaborated on his contention that secular values depend on faith. As I noted in the following comment I posted at Quillette, I couldn’t agree more: Continue reading “Secular Humanism and Religion; Standoff at Quillette”