2010-07-27

What is wrong with Peter Singer’s ethical views?

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by Neil Godfrey

Peter Singer lecturing at Washington Universit...
Image via Wikipedia

I can understand people being shocked by some of Peter Singer‘s conclusions, but I am a little surprised that certain academics (professional thinkers) have reacted so strongly against his views. Many critics strike me as falling into the logical fallacy of arguing from adverse consequences. (The argument is false because I don’t like its conclusion.)

Singer does not argue, from what I recall of my reading of any of his books, that abortion, euthenasia or infanticide “the morally right” or “the morally justifiable” thing for people “to practise”. It strikes me as a gross misunderstanding of his arguments to claim that he argues that a cockroach is of more value than some human lives. I don’t have my Singer books with me now, but none of those ideas are what I took away from reading any of them. Did I miss something?

Where I understand his analysis takes us is to realizing that the value of another person’s life is multidimensional. There is the innate value of a person’s own life-quality and potential. But there is also the value and meaning that each person has for others, especially family. The love a parent bears for a child, the supreme value a parent places in a child, makes infanticide unthinkable for most, for example.

And we are above all by nature social animals. Everyone loves and values the cuteness of infants. So even in those tragic circumstances where parents do not want their children, a child is not unwanted or unloved.

The value of Peter Singer’s work is, to my thinking, in helping us see ourselves for what we are — one of many species inhabiting this planet, and that there is a lot more in common among a range of social animals than we have often cared to admit. Other scientists of consciousness have likewise shown that consciousness is not something that is an either-or phenomenon, but something we see in varying degrees throughout different species.

I think some of the more extreme criticisms of Peter Singer’s conclusions actually demonstrate the strength of our social nature. Humans as societies, not just as parents, do care for infants.

At the same time, advances in biology must necessarily challenge our understanding of ourselves, and not only the values we impute into each other, but the value we place on ourselves within the context of all sentient species.

My reading of Singer’s discussions on ethics is not so black-and-white, nor even contrary to normal human compassions, than some critics seem to suggest.

Animallib
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2010-06-26

If we are “merely” a bunch of chemicals . . .

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by Neil Godfrey

One still reads enlightened (or benighted) twenty-first century scholars asserting that there can be no purpose in life, no standard for morality, if we are “merely nothing more” than a set of chemicals and our minds the product of “nothing more than electro-chemical reactions”.

By couching the argument in the rhetoric of “merely” or “nothing more”, I am reminded of Douglas Adams’ famous quip:

If you try and take a cat apart to see how it works, the first thing you have on your hands is a non-working cat.

That our level of consciousness, aesthetics, ethics, and all that goes to make us the species we are, have evolved as the products of chemistry and physics is not something to be dismissed as a “merely” or a “nothing more”. It is a staggering, mind-blowing thing to grasp. What makes it so damn hard to get my mind around is my inability to comprehend the vastness of the time involved.

None of our abilities, apart perhaps from our language faculty, is a sudden or unique leap that stands in total isolation from everything else. Consciousness is not unique. We can see gradients of consciousness across various species. Social and personal rules of conduct, with punishments for breaches, are observed in many other species that live in social groups. There even seems to be some sort of aesthetic sense at work among bower birds who plant blue objects in a nest to impress a mate, and will notice if human vandalizes their efforts by relocating a blue peg in their nest, and will immediately restore the original layout.

I loved watching the magpies in my backyard in Australia. If a male found a particularly interesting grub or beetle, its female partner would only have to sing out and the male would bring it over for her to eat instead. A kookaburra agonized us all at the office one day by perching on our office window ledge and holding a struggling lizard in its beak. Why wouldn’t it eat the thing quickly and put it out of its misery? We waited some minutes till finally its partner flew up to stand beside him. We realized he had been waiting for her when he then gave her the lizard to eat.  Our agonies over the distress of the lizard turned to “Ohhs!” on seeing this act of affection or love in another species. An ill mouse that could not make it up the ladder to its bed of tissues was soon covered in those tissues to keep it warm — its partner had dragged the tissues down and covered its ill mate with them.

Are all such animals “merely bunches of chemicals”? If in one sense they are, it only magnifies the grandeur and mystery of it all. We can either attribute all this to an imaginary being wrapped up in a mystery itself, or we can attribute it to the laws and evidence we see in operation around us. To my mind, the latter attribution is cause for the greater sense of awe and wonder. Being able to explain it all eventually will not rob us of any of this feeling. Continue reading “If we are “merely” a bunch of chemicals . . .”


2009-05-12

Why oppose godless (human) morality?

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by Neil Godfrey

This post relates to an earlier one on Keller here.

There is plenty wrong with human nature but there is also plenty of good. I have been lucky enough to have travelled a little bit to places where different religions are practiced and where the majority of people appear to profess no religion, and one thing stands out in my experience: the extent to which people are friendly, kind, gentle, bears no obvious correlation with religion or lack of it.

Timothy Keller (The Reason for God) admits that all people have morals.

Conservative writers and speakers are constantly complaining that the young people of our culture are relativistic and amoral. As a pastor in Manhattan I have been neck deep in sophisticated twentysomethings for almost two decades, and I have not found this to be the case. The secular, young adults I have known have a very finely hones sense of right and wrong. There are many things happening in the world that evoke their moral outrage. (pp.143-44)

People still have strong moral convictions . . . . (p.145)

[W]e all have a pervasive, powerful, and unavoidable belief not only in moral values but also in moral obligation. . . . All human beings have moral feelings. We call it a conscience. When considering doing something that we feel would be wrong, we tend to refrain. (p.146)

From the above I would have concluded that our moral sense is something inborn, part of our nature, just like language.

And there are anthropological studies that have concluded exactly that. Acts such as rape, murder, pushing in to get to the front of a queue, are no-no’s the world over. Donald Brown’s compilation of human universals confirms Keller’s observations. Continue reading “Why oppose godless (human) morality?”


2009-03-12

Do Bad Chimps Go to Hell?

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by Neil Godfrey

Image from Mail Online

Loved this, yet one more story from animal kingdom demonstrating that other species are “people too”.

Chimp Planned Rock Attack on Zoo Visitors? (this title links to the full BBC/AFP/ABC article)

The above pic and others of Santino in action, and original story, and links to similar stories, are found in Mail Online’s Science & Tech section.

Mathias Osvath, a Lund University researcher, says Santino’s behaviour shows convincingly that our fellow apes consider the future in a very complex way. . . . . . . . . . .

“It implies that they have a highly developed consciousness, including lifelike mental simulations of potential events,” he said.

“They most probably have an inner world like we have when reviewing past episodes of our lives.”

So an ape has memory, and the ability to work with that memory to plan future events, and to plan actions now to prepare for those future events?

I loved many of the comments tagged on the end of this story. I’m reminded of what I’ve witnessed with both mice and various Australian birds, especially magpies and kookaburras. I’ll have to write up some stories here as soon as I get some real free time. But I have learned that they, too, clearly have self-awareness and love and other feelings for one another.

But back to this topic. How do Creation Scientists or Intelligent Designists explain this sort of behaviour among animals vis a vis the evidence they assert for some sort of divinely implanted human soul? We know from other studies that chimps not only plan “bad behaviour” (we know of their plans and group activity to go out on search and destroy their fellow-kind missions) but also of their loving and magnanimous gestures towards one another too.

And we know how humans can be so easily treated from bad propensities to “good” ones by the mere addition of a bit of sleep, change of diet or a chemical added to the brain.

Would this stone-throwing “hood” chimp also be changed to go out and offer bananas or gestures of friendship to visitors with an injection of seratonin?

I used to wonder, as a Christian, how God could possibly judge such cases of a child-beater repeating the pattern of parents vis a vis another reformed misfit who could attribute all their change to a good lie-down or kind word of assurance from a significant other.


2007-08-22

Atheist and religious Moral Minds / Dawkins on Hauser

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by Neil Godfrey

Richard Dawkins has a section in his God Delusion (pp. 222-226) that discusses Marc Hauser‘s Moral Minds: How Nature Designed our Universal Sense of Right and Wrong.

Hauser conducted a study with Peter Singer to test whether atheists differ in their moral intuitions from religious believers. The expectation was that if people need religion to give them their moral values then there should be a significant difference between the moral values of atheists and the religious.

Three hypothetical dilemmas were the focus of the comparison: Continue reading “Atheist and religious Moral Minds / Dawkins on Hauser”


2007-08-06

Our moral instincts?

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by Neil Godfrey

Before I write anything more myself on this I have to link to two discussions of some of the research: Continue reading “Our moral instincts?”