327. Truth, nature, culture, and morality
Is morality a matter of absolute, objective, ‘outside’
truth? And if so, is it bestowed by God or by universal reason (as with Kant)?
Or is it contingent, relative, ‘inside’, an outcome from
evolution of human nature. Or is it a product of culture, and hence variable
across civilizations?
I think that the human being is not made by God, but
that the human being has made God, as Feuerbach first said. But that does not
mean that the notion of God is nonsensical. He is made with good reason.
Of course, it depends on what one means by ‘God’. It
can be as in deism: a label attached by reason to the origins of the world. God
as the prime mover, or as the totality of nature, with its laws, as in the
philosophy of Spinoza. Or it can be the God of theism, personal, all-knowing,
omnipresent, omnipotent, and providential, having designs with humanity and
individual people.
Or is God cultural, as an idealization we make of
morality, a guideline rather than an objective truth?
A growing body of research indicates that the human
being has an instinct for morality, next to other, more self-interested
instincts. There appears to be a natural, unreflected, subconscious inclination
towards solidarity, equitability, and benevolence, next to an instinct for
survival and protecting one’s interests, guarding one’s resources, if necessary
at the expense of others. It is part of our constitution, not based on reflection
and argument.
Frans de Waal showed that primates have it, in their
nature, and some other animals seem to have it as well.
As I discussed earlier in this blog (item 205), there
appears to be ‘parochial altruism’: altruism and solidarity within groups one
feels oneself to belong to, at the price of suspicion towards outsiders.
That seems to form the basis for feelings and emotions
of group identity, and of nationalism and discrimination.
Thus, morality is coloured, or tainted, if you want,
by group identity. However, none of this means that there is no room for
reason.
One can appreciate rationally that virtues of
benevolence, regard for others, empathy, and a good measure of altruism, serve
the good life, which is helped by agreeable and fruitful relations of
collaboration and give and take.
And with such cultural means one can try to widen the
group one identifies with, thus reaching for some form of universality without
quite achieving it, and promoting ideas of equal rights.
This may help to sustain and nurture the natural sense
of solidarity with the group and limit outside suspicion. This may be supported
by an ethic of virtues such as reasonableness, moderation, justice, and the
courage to stand up for them.
In sum, morality is a combination of feeling and
reason, and does not need to claim to be absolute, which only breeds
intolerance that obstructs the virtue of reasonableness.
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