Making Sense of Morality: Introduction
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Editor’s note: R. Scott Smith has graciously allowed us to republish his series, “Making Sense of Morality.” You can find the original post here.
Our Moral Landscape
Today, in the west, we live in a time with many different moral “voices” and competing claims. When I was a graduate student in Religion and Social Ethics at the University of Southern California from 1995-2000, this was quickly apparent. Many of my fellow grad students rejected any kind of objectively real morals. Instead, they saw morals as their own construct, which were based on a wide range of preferred views. One person, a Reformed Jew, tried to integrate her religious tradition with the insights of Jacques Derrida’s deconstructionism and the sociology of knowledge. Many rejected their Catholic roots and instead embraced some form of critical theory, which is deeply liberationist in spirit. Some followed Foucault and queer theory, while others embraced Nietzsche. Still others followed various feminist theorists.
Like them, many people think morality is simply “up to us”; morals are just particular to individuals or communities. Indeed, they are deeply suspicious of any claims that there are morals that transcend and exist independently of us. They think that to impose others’ morals, including “objective” ones, on people is deeply imperialistic and oppressive. After all, who are you to say what is right or wrong?
There also are different social visions that align with these moral viewpoints. For example, progressives seem to be secular, such that morals for society should be based on secular, public reasons, not narrow, sectarian, or religious reasons. Otherwise, how could we come together and be a society in which there are so many different, private moral visions?
Shaping Influences
Now, for those influenced by western thought, and especially those who have grown up in the west, it easily can seem that not only is this moral diversity the way things are, but also the way things should be. After all, in the west (and especially the U. S.), we prize the value of autonomy, which we understand as being free to determine our own lives. Coupled with the view that morals are basically “up to us,” we should expect there to be an irreducible plurality of viewpoints, norms, and values.
Over time, in the west a large number of competing moral theories have been advanced. But these did not come out of a vacuum. They have a history with many shaping influences, leading even to the mindset that morals are up to us. One of the things I will do in this series is to explore those shaping factors. Two of them are the Scientific Revolution, and the “fact-value split” in the late 1700s.
Core Morals
Despite this great plurality of ethical views, it still seems there are at least some core morals all people simply know to be valid. For instance, people want justice to be done. They may disagree about what constitutes justice, or their theories about justice. But, it seems people know that justice is good and should be done. Love is another virtue people know to be good. They may disagree about what the loving action should be, but they still seem to agree that we should be loving.
Image by Mary Pahlke from Pixabay
Besides these virtues, there are some principles that people simply seem to know are right. For instance, it seems people simply know murder is wrong. While some may disagree about what act should count as murder, nevertheless, we know that murder (as the intentional taking of an innocent person’s life) is wrong. I would add that rape is wrong too. These four morals seem to be core –we simply seem to know they are valid.
Some might add other moral principles and values to that short list. For example, for many, it is clear that genocide and chattel slavery are wrong. In this series, I will focus on those four core morals. I will look at the various types of ethical views in western historical context, to see if they can preserve those core morals. If a theory cannot do that, then it seems we should reject it. In that process, a key question I will ask is this: what kind of thing are these core morals? But, before I start that survey, I will explore the influences from the Scientific Revolution on our ethical thinking.
R. Scott Smith is a Christian philosopher and apologist, with special interests in ethics, knowledge, and seeing the body of Christ live in the fullness of the Spirit and truth.
