Bodily Rights and a Better Idea: the Short and Easy Version

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Four years after writing the first version of what I would later call
“Bodily Rights and a Better Idea” (12,000 words), I have finally found a way to write a short and easy version:

 

1. The pursuit of happiness, whether it is earthly happiness or another kind of happiness, really explains everything that people intentionally do. I think that society grants rights based on the idea that an unfettered pursuit of happiness ought to be allowed unless there is some reason to fetter it. Society feels it ought to grant people the rights that people desire to have, unless those rights come in conflict with the rights that others desire to have, or unless they should seemingly be limited for some other reason.

Those “ought to’s” stem from society’s members’ moral intuitions and perhaps also from an implicit social contract. (In the case of bodily rights, which we will get to below, the moral intuitions stem in turn from empathy with people’s psychological sense of body ownership, since everyone shares that sense.)

2. Setting aside all the other variables that might arise, the strength of a right that society grants will vary according to the strength/intensity of people’s desire for that right.

3. People have a strong psychological sense of individual body ownership. There is no scientific or necessary philosophical reason to think that each of us own our own bodies, but we have that strong psychological sense. (Philosophically, it would be equally coherent to say that there should be collective ownership of the body parts of everyone in society. If ants had the skills for organ transplants, presumably an ant colony would operate with collective ownership. I am not recommending this, but I’m making the point that bodily rights stem from an inborn psychological sense.)

4. Because of that strong psychological sense in everyone, our moral
intuitions tell us that we (society) should grant strong bodily rights.

5. That psychological sense is not a fixture but an occurrence. It occurs particularly when our bodily ownership is challenged or when we imagine it being challenged. Moreover, there is no reason that it should be equally strong in the face of every type of challenge. As mentioned, the strength of a right that society grants will vary according to the strength/intensity of people’s desire for that right.

6. There are reasons to think (see section 7 of “Bodily Rights and a Better
Idea”) that an attempt to prevent abortion does not normally and on average elicit in pregnant women as strong a sense of bodily ownership (there is not as strong an occurrence of that sense) as an attempt to forcibly remove or use a body organ elicits in people in general. For instance, a woman might well feel at some level of consciousness that the unborn shares with her ownership of “their” uterus.

At least, we should not assume that a woman whose abortion it is proposed to thwart will necessarily feel an equally strong offense to her sense of body ownership as will a person whose kidney it is proposed to seize. It is an open question. If I am correct about how rights originate in society, then analogical right-to-refuse arguments do implicitly make that assumption, but the burden of proof is on them. Neuroscience may answer the question in the future. For now we have to research the question in less technological ways, and society has to use its intuitions.

7. If we (society) consciously recognized, which we have not as yet, that the strength of the psychological sense of bodily ownership varies from situation to situation, and if we confirmed that it is not as strong in pregnant women when prevention of abortion is proposed as in people in general when forcible removal or use of a body organ is proposed, our moral intuitions would not tell us to grant as strong bodily rights to a pregnant woman faced with prevention of abortion as to people in general faced with forcible removal or use of a body organ. Again, the burden of proof is on those who use analogical right-to-refuse arguments.

8. Once the role of the psychological sense of body ownership in society’s granting of bodily rights is understood, we can find a better ethics recognizing that role than the present concept of bodily rights. We can find a better idea.

 

The most convincing bodily-rights arguments for abortion rights say that everyone should be legally permitted to refuse to let their internal organs be used, even if such refusal will result in the death of an innocent person. Such arguments analogize legal prevention of abortion with compelled organ donation/use among born people. I feel that such arguments cannot be defeated by pointing to any single disanalogy or by any other single argument, but feel that they are defeated by a “cocktail” of disanalogies/arguments. My moral intuitions say that the cumulative force of several disanalogies/arguments does clearly defeat such bodily-rights arguments, and that the above-mentioned possible lesser strength of the sense of bodily ownership in pregnant women may qualify as one of them.

 

Appendix, July 2022:

If identity arguments and bodily-rights arguments can be defeated (if in the case of bodily rights, they exist and count for something, but they don’t outweigh the right to life), then killing an unborn is sufficiently like killing a three-year-old to make it impermissible Strong bodily-rights arguments depend on kidney-type analogies, so if such analogies can be defeated, abortion becomes a human-rights violation. There is no one disanalogy (not the above, in 7.,  “our moral intuitions would not tell us to grant as strong bodily rights to a pregnant woman faced with prevention of abortion as to people in general faced with forcible removal or use of a body organ” or any other single disanalogy) that can defeat the analogies, but a constellation or “cocktail” of disanalogies can defeat them. Even if “not . . . grant as strong bodily rights to a pregnant woman faced with prevention of abortion as to people in general faced with forcible removal or use of a body organ” fails, the rest of the cocktail is enough to defeat them. Please see the above link to a cocktail of disanalogies/arguments.

© 2018

 

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Some future posts:

Life Panels

A Trade-Off of a Sensitive Nature

Unborn Child-Protection Legislation, the Moral Health of Society, and the Role of the American Democratic Party

The Motivations of Aborting Parents

Why Remorse Comes Too Late

The Kitchen-Ingredients Week-After Pill

Unwanted Babies and Overpopulation

The Woman as Slave?

Abortion and the Map of the World

Bodily Rights and a Better Idea

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A positive review of the original version of “Bodily Rights and a Better Idea”, written by LMJ Deputy Editor C.J. Williams, appeared in Life Matters Journal Volume 5 Issue 1 — April 2016

I hope that this essay has only become clearer since 2016. It was last updated 30 December 2023.



You might first want to read “Bodily Rights and a Better Idea: the Short and Easy Version.”

See also the Ownership of the Body section of “The Body, the Uterus, and the Question of Ownership”



Robert McFall clearly needed some of David Shimp’s bone marrow more than Shimp needed it. When Shimp – McFall’s first cousin – refused to give it, McFall took him to court.

The judge’s gavel came down. He wasn’t enthralled with Shimp as a person, but every speck of the bone marrow in Shimp’s body was, in the eyes of society, private property – Shimp’s private property. McFall’s eyes closed on the world, for the last time, before his 40th birthday.

A caring society views both such persons as equally valuable. Such a society has an interest in seeing both thrive and not come to harm. It would seem completely logical for society to have instructed Shimp to hand over some bone marrow, and if he did not do so peacefully, to have taken it forcibly. Why doesn’t society do that? Is society wrong not to do that?

Society sometimes grants to its citizens surprisingly strong body-related rights – body-related rights that are out of proportion to what a rational fairness would seem to demand. In a moral framework, our bodies have a certain mystique. I don’t think that that is necessarily wrong. People are psychologically constructed with a strong sense of ownership of their bodies. Ownership of any kind has no foundation in science, and a strong principle of individual body ownership would be very debatable philosophically, but the psychological sense is a reality. And due to sharing that sense, which is to say, due to belief in the validity of that sense – or due at least to a pragmatic recognition of the strength of that sense – society sometimes grants to its citizens surprising rights such as those of Shimp that we have just seen. A belief in the validity of that sense could also be termed a moral intuition (whether or not it is a correct moral intuition) that near-inviolable body ownership ought to be respected.

I cannot think of a more likely explanation than this for the origin of that particular moral intuition. And I basically support such rights, at least in this part of this century. Perhaps Shimp should have been sentenced to a lot of community service for refusing to help McFall. But I say that I basically support such rights because I do not think he should have been tied down and his bone marrow removed forcibly.

It is important that the laws and conventions of society should give that psychological sense of ownership, and the actual ownership that society tends to think underlies it, its due. But is the current concept of bodily rights the most logical and coherent way to accomplish that? The value of the current concept of bodily rights is one of the first things we will examine.

The bodily-rights argument for legal abortion is usually advanced through thought experiments that create analogies with pregnancy – analogies in which our sympathies will be on the side of a right to refuse to let one’s body be used. And those arguments are usually contested by showing the disanalogies between the situations of the thought experiments, and the situation of actual pregnancy. This essay hopes to reveal that one’s bodily rights may not be as strong in the first place when abortion is being prevented as they are when organ donation is being compelled (which is in itself a disanalogy), but the main effort here will be to analyze the concept of bodily rights. I think that the resultant demystification of bodily rights will cause “bodily rights” to lose its power as a mantra and retain only a more rational kind of power – power in situations where that power serves justice, but not in situations where it doesn’t – and that that in itself will weaken bodily-rights arguments for abortion rights.

SYNOPSIS

Negative and even positive rights of different kinds can all be conceptualized in this way: they are rights not to be caused harm of different kinds. So what kind of harm can bodily rights, usefully conceived, protect us against? In order for the term “bodily rights” to be useful, such rights should not redundantly protect us in ways already covered by older and more obvious ethical notions (such as the right not to be punched in the face).

I find in this essay that the term “bodily rights” is useful only if it is confined to rights that aim to protect us against a certain kind of mental harm – offense to our psychological sense of body ownership. That form of mental harm is a real harm (a real mental harm), and it is caused by the trespass per se.

(Rather than a “sense of body ownership”, the sense may often be a sense more of identification with the body, and we also have a sense of dignity or indignity associated with the treatment of our body by others. For convenience, I will use “psychological sense of body ownership” to mean any balance among these different senses that an individual may have at any moment. In any case, they are all psychological senses that are susceptible to being offended.)

Current concepts of bodily rights do reflect some awareness of the sense of body ownership and of offenses to that sense, and they do aim to protect us against the harm of those offenses, but they also aim, redundantly, to protect us in other ways. Moreover, logically the strength of the right that protects us from that mental harm should vary in proportion to the degree of that mental harm. People advocating on the basis of the current concept of bodily rights may not (though they sometimes do) claim that bodily rights are absolute, but they do claim, at least implicitly, that the right is less than absolute only in that the strength of the right varies with the degree of trespass on the body, that is, on how deep in the body the proposed use of the body is to be. (They suggest that society may possibly require a person to use their arms and legs in some way, but it may not require them to surrender bone marrow, or to lend their uterus.) However, we find that in reality, the degree of that mental harm (consisting of offense to one’s psychological sense of body ownership) varies only partially and unpredictably in relation to the degree of trespass, so that really the degree of the harm can be ascertained only situation by situation.

This raises the possibility that a proposed use of the body, even if deep within the body, may not involve a high degree of the mental harm, and therefore may not justify a strong right to protect against it.

In relation to the abortion debate, it raises the possibility that a proposed use of the uterus may not involve an extremely high degree of the mental harm, and therefore may not justify a strong right to protect against that use. In the essay I discuss that possibility at some length. Bodily-rights arguments against abortion restrictions show us that denial of abortion is a degree of trespass on one’s bodily boundaries similar to the degree of trespass involved in other situations (such as the forcible appropriation of a body part) which nearly everyone’s moral intuitions agree are wrong. Bone marrow or a kidney is located deep within the body, and the uterus is located deep within the body. The arguments thus try to persuade us that denial of abortion is also wrong. However, they overlook the unpredictability of the mental harm, mentioned above.

I do not think that establishing the correctness of the pro-life position depends entirely on the possibility I mentioned about the degree of mental harm involved in a proposed use of the uterus. That possibility is the possibility of a big disanalogy between use of bone marrow or a kidney, on the one hand, and use of a uterus for gestation, on the other hand, but even without that disanalogy, I think that a “cocktail” of other, often better-known, disanalogies defeats bodily-rights arguments.

The moral intuition that body ownership ought to be respected seems to stem, as mentioned earlier, from the wish to spare our fellow human beings the mental harm of offense to their strong psychological sense of body ownership (which sense is an undeniable reality). So to answer the question whether there should be a right to refuse the use of one’s uterus – a right comparable in strength to the right to refuse to donate one’s bone marrow – one question that we in society have to answer is whether the mental harm to a woman when abortion is denied is really comparable to the mental harm that would occur if one’s bone marrow or kidney were taken forcibly. Since I think I will show that real mental harm is somewhat independent of the degree of trespass of one’s bodily boundaries, it is not enough, as mentioned, to show that the uterus is deep within one’s body. Rather, the degree of real mental harm when abortion is denied could be approximately determined only by psychological study focusing on the psychological phenomenon of harm in that specific class of situation, not by possible biological similarities with other classes of situation (normally I will just say “situations” rather than “classes of situation”). In the present undeveloped state of psychology and neuroscience, we in society will have to rely a lot on our intuitions, which will be discussed. To understand it in this way is to liberate our minds by demystifying bodily rights, as we seek our most correct moral intuitions about abortion.

I hope that producing a better understanding of what bodily rights really consist of and don’t consist of  will in itself help in a general way to convince readers that in invoking bodily rights we have to approach different social situations in different ways. But beyond that, I hope to show that in the specific situation of a typical proposed abortion, the possibility I mentioned, that the harm caused by offending the pregnant woman’s sense of body ownership may be less than the harm caused by offending the pregnant woman’s sense of body ownership in some other situations, is likely a reality. In this essay alone I will not prove that abortion should be illegal, but I think that I can at least help show that there is no strong bodily-rights argument against making many abortions illegal.

(The entire argument of my essay can be outlined in ten  points – see below. The foregoing nine paragraphs can be broken down into points 1-8 of the outline.)

Moreover, if society holds and sustains a “right not to be unjustly harmed physically or mentally,” and the idea of “harm” incorporates an understanding of the psychology of ownership, including body ownership, that will serve all purposes, and society can dispense with the off-target and therefore sometimes misleading idea of bodily rights. (This sentence can be broken down into points 9 and 10, i.e., the last points, of my outline.)

I would like to proceed now according to the following outline:

1. Rights are only meaningful and useful in terms of protection against wrongs, that is, against unjust harm, so the concept of bodily rights – “bodily” and “rights” – can be meaningful and useful only in situations where there is a potential for unjust harm to be done that is defined solely by trespass of one’s bodily boundaries; and only if protection by more obvious ethical notions is lacking.

2. Harm can be only harm to the body or harm to the mind, or both.

3. In terms of a right to freedom from harm to the body, the concept of bodily rights doesn’t realistically add anything to older and more obvious ethical notions. So though the current concept of bodily rights aims to protect against both physical and mental harm caused by trespass of bodily boundaries, in relation to bodily harm, the concept is superfluous and therefore not particularly useful.

4. In terms of a right to freedom from mental harm, the concept of bodily rights could be meaningful as one possible way of framing that right. (Even if it is not the best way – see 10.) People have a sense of ownership of their bodies, such that trespass on their bodily boundaries can be a source of mental harm, and “bodily rights” would be one way to protect from that mental harm.

5. Because of the sense of body ownership (and the assumption that actual ownership underlies it), in a situation of opposing interests between two innocent people that involves one person needing to use the body of the other, society does not make a simple decision in favor of the person who is likely to suffer the greater total harm of obvious kinds – that is, of kinds other than offense to the sense of ownership. It counts that kind of mental harm as harm, which weights its decision in the direction of the person whose body stands to be used by the other. (The total harm that can possibly be caused to any person by any action consists of the physical harm, the tangible mental harm, and that or some other intangible mental harm.)

6. Society weights its decision in this way so strongly, that in many cases it decrees that a particular offense against one person’s sense of body ownership is not justified even if the other person will die.

7. Although the concept of bodily rights is often expressed as a very simple principle, and sometimes as an absolute principle, when people actually apply it to different real-life situations, we see a patchwork of different attitudes, each depending on the situation. This renders the concept vague and confusing as a yardstick in any situation that has not yet been resolved, such as a proposal to abort. It turns out that the degree of mental harm caused by offense to one’s sense of ownership, which society believes to be morally relevant, is inconsistently related to the degree of trespass on the body – the degree of trespass being morally irrelevant apart from harm. Since it is inconsistently related to the degree of trespass, the degree of the mental harm when abortion is denied could be approximately determined only by psychological study focusing on the psychological phenomenon of harm in that specific situation – not simply by knowing the degree of trespass.We could speak of the situational nature of the strength of bodily rights.

8. Some actions that trespass a person’s bodily boundaries without the person’s consent are countenanced or supported by society in general (meaning that society in general does not take very seriously any offense to the sense of ownership in such cases). In my personal view, still more such actions should be countenanced or supported.

9. What matters, in terms of the rights that society should choose to sustain in this area of law and ethics, is that those rights should reflect a recognition of the sense of body ownership and its nuances – and of the possibilities of mental harm based on that sense of ownership and its nuances.

10. If society holds and sustains a “right not to be unjustly harmed physically or mentally,” and the idea of “harm” incorporates an understanding of the psychology of ownership, including body ownership, that will serve all purposes in this area of law and ethics, and society can dispense with the idea of bodily rights.

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The Trump Years

I expected Trump to rip a hole in the fabric of reality so we could look through it to a deeper truth about the human experience. And he did exactly that.
      –Scott Adams

With minds still in a spin that we’d gladly forget,
On General Soleimani and Jussie Smollett,
And those years of disease, those years of confusion,
Either swelling a crowd size or concocting collusion,

He called the news fake, and lo, it became so,
Was there ever such power since God started this show?
God lit the darkness, but Trump lit the fuse,
Only the metastasis of chaos keeps him amused.

Whom he poses with today is disposed of the next week,
In that spinning black whirlpool down that dead-end creek.

We observed what that orange-tinged tar-baby did,
And now we aspire to out-juvenile the next kid.
He yanked each and every one into his vortex,
Put that in your pipe to enlighten your cortex.

The Covington kids seemed like good ones to demonize,
If you can’t catch the big fish, be content with the second prize.

All the sources that we trusted and loved so well
Said “Just click on us to hear the next bombshell.”
Bombshell after bombshell was promised all those years,
Some bursting in air, some just clogging our ears.

Yeats doubted the future of the human soul
For weasels fighting in a hole;
Trump pried open our minds to rip off the veneer –
What swirls inside is a climate of fear.

Yet we now notice the same (if that’s any defense)
In the mind of artificial intelligence.

Old Cronkite had conjured a belief in community;
That 46 we elected is the deep fake of unity.

Yes, a showman lurched over toward political spaces,
He said, “Heere’s some entertainment! – check them angry faces.”*
And now that we’ve done those years pointing and jeering,
Let’s together all hold hands, like at the Kavanaugh hearing.

* Scott Adams once said that Trump, coming from an entertainment background, had combined politics with entertainment, and that those who get upset at him are part of the show.

      30 May 2023

Predatory Bird

The injured bunny
Seen from miles in the sky.
Her child’s heartbeats can be heard,
And now swoops down the predatory bird.

“Care. No matter what.”
In flashing letters
They give their word,
And now moves in that predatory bird.

“Only 3%,”
It sounds absurd,
But few would dare to question
That predatory bird.

“The perfect, the privileged, and the planned.”
That’s the law of the land,
And consciences are blurred
By that predatory bird.

      20 December 2022

The quote: “I became a physician in order to help save lives. I am at once a physician, a citizen, and a woman, and I am not willing to stand aside and allow the concept of expendable human lives to turn this great land of ours into just another exclusive reservation where only the perfect, the privileged, and the planned have the right to live.” –Mildred Jefferson, M.D. (2003, American Feminist magazine)

lifenews DOT com/2014/06/02/everyone-knows-maya-angelou-who-fundraised-for-planned-parenthood-do-you-know-this-pro-life-heroine/

Explaining Mercy to a Human Zygote

You’ve made it!
Really something.
It’s all been in the works since
Let’s not even go there.
Now you’re a lady on her way, see,
Or a man with a plan.

And now you move towards the payoff,
Given mercy, the ancient trade-off.

Mercy means to stay one’s hand,
Or as the case may be,
To stay any hand you see
That is captured by confusions –
Then shoulder the solutions.

I’m here, but why?,
Each asks to know,
As undeniably as death,
As cyclically as snow.

There’s a part of “why” we know for certain,
There’s Mercy’s grave command –
“Don’t lower that curtain, YOU SHALL NOT PASS
Release the lethal object
That you’re holding in your hand!”

That’s how I got here,
I’d bring you too,
It’s the association of the spared.
Thus our yearning ancient race
Does triumph and does learn
Products of mercy
Must do mercy in their turn.

      27 October 2022

The Objective Morality of Transcendent Experience

Human Defense Initiative originally published this article in March 2023, in two installments, here and here. A month later I decided that some reorganization would make the argument easier to follow, resulting in the version that appears below.

People have known for thousands of years that meditation offers tremendous relief. Some say that what it offers goes beyond mere relief. Some say that meditation is a path to infinite and eternal bliss. Besides various possibilities of what meditation results in on the subjective side, interpretations of what it results in physiologically, neurologically and cosmologically also vary. One model that would be plausible for the atheist or agnostic would be the idea that meditation is made possible by an accident in the shaping of the brain through evolution. The theory would be that evolution, though favoring a strong sense of self, accidentally left a door through which a human being, by directing his attention in a certain way, can escape for more or less prolonged periods from that sense of self and the suffering it entails (the idea will be further explained a little later).

I will first and mainly try to show that there can be objectively-correct moral principles grounded on the attainment of transcendent experience, and that an example of one is “You ought to serve others at the cost of X degree of hardship for yourself.” I will argue as follows:

1. Many think of transcendent experience as the highest good possible for humans, and it is something empirical, and in principle measurable through advanced brain imaging. So reasoning tells us that a moral principle that can help lead to transcendent experience is an objectively-correct moral principle.

2. The principle “You ought to serve others at the cost of X degree of hardship for yourself” can help lead to transcendent experience.

3. Therefore, according to reasoning, the principle “You ought to serve others at the cost of X degree of hardship for yourself” is an objectively-correct moral principle.

4. An objectively-correct moral principle is not fully established by reasoning, but only if it is supported by a correct moral intuition.

5. The research of Paul Bloom and others indicates that the seeds of beliefs supporting principles similar to “You ought to serve others at the cost of X degree of hardship for yourself” are inborn in us. The seeds that are inborn in us will “sprout” into specific beliefs once we have enough information about the world and free ourselves from psychological weaknesses, so the specific beliefs are in effect inborn in us. Being inborn in us, they are intuitions. Their correctness is established if we have successfully established the correctness of the principles that they support, and such objectively-correct moral intuitions exist not only in theory, but in reality.

6. But we have established the correctness of the principles only through reasoning, and they can be fully established only through intuition.

7. If one has an intuition supporting the correctness of a correct moral principle, one will automatically intuit also that the intuition is correct. But that would be a circular proof of the correctness of an intuition. Yet when we try to establish the correctness of an intuition based on the correctness of the principle it supports, we run into 6. above.

8. So the correctness of a moral intuition cannot ultimately be established in any cognitive way. We can, however seek to eliminate, through meditation, and a selfless lifestyle, and a willingness to change, and sometimes psychotherapy, all the mental weaknesses that would cloud our intuitions, and thus find unclouded intuitions. It stands to reason that they will be correct intuitions. If according to this reasoning, added to the reasoning in 1. above, the moral principle “You ought to serve others . . .” is correct, then the intuition supporting it must also be correct.

9. I will also try to explain what a correct moral intuition is ontologically.

Between here and the heading 4. what do right and wrong actually consist of  . . ., I have sometimes paused to explain, in red, the significance that the immediately-preceding text has for the above 19 sequence. Thus by reading only the above points 19 and the below red sentences A through J, a reader will get a clear outline of the argument in this portion of the article.

Whatever one’s views of what occurs physiologically and neurologically, or one’s metaphysical views of what happens cosmologically (that is, whether we speculate about meditative experiences in the way that materialists do, as purely the functions of neurons, or in the way that spiritualists do, as a deepened apprehension of a non-material soul, or communion with a non-material higher power), those who have experienced the deep peace of meditation usually consider transcendent experience (or some final culmination thereof) to be the highest good possible for humans (“good” in the sense of “benefit” – the highest good being the most positive human experience).1 And the experiences some people have of the highest good, which I offer as a standard for the determination of morality, are something empirical and measurable (at least theoretically measurable, perhaps through advanced brain imaging). Moreover, those people accept that some meditative technique or other is the best means of attaining such experience.

A step that follows from that is to ask what auxiliary behaviors can create the most conducive conditions for progress in meditation – what behaviors, what lifestyle choices, in terms of diet, hygiene, exercise – and in terms of morality? I think we can identify certain moral principles, adherence to which will best lead us to transcendent experience – that is, they will lead at least the individuals who practice them to transcendent experience. There can be broad agreement that if a moral principle leads a person to the highest good possible for any human being, sustained over a sufficient amount of that person’s life (without somehow simultaneously doing an amount of harm proportional to the good that will result), that moral principle can reasonably be defined as an objectively-correct moral principle, and there is such a thing as objective moral truth. The consensus will be even stronger if that moral principle not only leads its adherent to the highest good, but also leads to many attaining that highest good. (Further defense of this “broad agreement” idea later.)


A. So objectively-correct moral principles can exist, and if a principle that can lead toward transcendent experience for anyone (without somehow simultaneously doing an amount of harm proportional to the good that will result) does exist, it is an example of an objectively-correct moral principle.

(In thinking about transcendent experience as the highest good possible for humans, we should not make what atheist meditation teacher Sam Harris calls “one of two mistakes”: “Scientists generally start with an impoverished view of spiritual experience, assuming that it must be a grandiose way of describing ordinary states of mind—parental love, artistic inspiration, awe at the beauty of the night sky.”2)

I wrote, “The consensus will be even stronger if that moral principle . . . leads to many attaining that highest good.” The personal good of some individuals cannot be the absolute highest good, objectively the highest good of all, so though a moral principle that leads toward transcendent experience for any individual is an example of an objectively-correct moral principle, its correctness is not as strongly established as a principle which, if any individual adheres to it, will lead toward transcendent experience for many. However, it turns out that attaining that highest good of transcendent experience for oneself positions one to help others also attain that highest good, and in most cases if not all, those who have attained it will go on to help others attain it (and to some extent will automatically help others simply by their example of having attained it using particular methods). Thus if adherence by an individual to a certain moral principle will lead that individual to transcendent experience (without somehow simultaneously doing an amount of harm proportional to the good that will result), that will be an example not only of an objectively-correct moral principle, but of one of those objectively-correct moral principles whose correctness is most strongly established.

B. Those who have attained transcendent experience will likely go on to help others attain it, so if a principle that can lead toward transcendent experience for anyone (without somehow simultaneously doing an amount of harm proportional to the good that will result) does exist, it will be an example not only of an objectively-correct moral principle, but of one of those objectively-correct moral principles whose correctness is most strongly established.

Let’s ask a number of related questions together that will help us get a full picture of objectively-correct moral principles and how they are identified and established:

a. can we identify objectively-correct moral principles in advance (that is, other than by trying them out) – and also apart from identifying them through reasoning – and if so, how?

b. how can one explain the efficacy of those particular objectively-correct principles that lead to transcendent experience – how do they do that?

c. if they are identified in advance by correct moral intuitions, how did those intuitions originate, how to explain their existence?

d. what do right and wrong, the presumed freight carried by those principles, actually consist of – what are they metaphysically or ontologically?

My answers to questions a.-c. will be so intertwined that I will take those questions together.

a. Can we identify objectively-correct moral principles in advance (that is, other than by trying them out) – and also apart from identifying them through reasoning – and if so, how?

b. How can one explain the efficacy of those particular objectively-correct principles that lead toward transcendent experience – how do they do that?

c. If they are identified in advance by correct moral intuitions, how did those intuitions originate, how to explain their existence?

Suppose our moral intuitions support a moral principle “You ought to serve others at the cost of X degree of hardship for yourself.” (The value of X need not be decided right now.) Since our intuitions exhort us in that way, we will have to follow that principle to get peace of mind, and more importantly, that principle will force us to experiment with selfless actions. We may initially follow that principle only to get peace from our nagging consciences, but then following the principle will become an experiment in which we learn about the further peace that comes from forgetting to worry about ourselves. That lesson will reinforce our intuitions about the principle, but not only that – that newfound calming of the choppy waters on the surfaces of our minds results in our seeing deeper into that “lake” than we had been able to before. As we lose identification with our normal mental ongoings and the “choppiness” they cause, that detachment enables us to see those thoughts, emotions, and perceptions (including our sense of self) as objects that are not really what we are. And then automatically we will want to lose even further our identification with those objects, and we will begin to learn to orient our minds, point our attention, in ways that will further that project – even if we have no meditation teacher. That is, through following that altruistic principle, experimenting with putting others first, we will learn that we can escape from our evolution-given sense of self, and will begin to understand the rewards of doing so. Adherence to that moral principle is one of the auxiliary behaviors that will create the most conducive conditions for progress in meditation.

It is well-known that worrying about oneself makes one unhappy, while self-forgetfulness constitutes a liberation from those worries. As the abstract of a 2008 psychology study said,

. . . we hypothesized that spending money on other people may have a more positive impact on happiness than spending money on oneself. Providing converging evidence for this hypothesis, we found that spending more of one’s income on others predicted greater happiness both cross-sectionally (in a nationally representative survey study) and longitudinally (in a field study of windfall spending). Finally, participants who were randomly assigned to spend money on others experienced greater happiness than those assigned to spend money on themselves.3


We so often hear, correctly, that the main recipe for happiness in life is to lose oneself in a greater cause.

So self-sacrifice leads toward transcendent experience.


C. Behavior that will follow from the intuition “You ought to serve others at the cost of X degree of hardship for yourself” will lead toward transcendent experience, and thus the moral principle is an objectively-correct moral principle, and one of those objectively-correct moral principles whose correctness is most strongly established – according to reasoning. According to reasoning, objectively-correct moral principles do exist.

We have just found, through reasoning, an example of an objectively-correct moral principle. Another way, apart from such reasoning, to know whether any such moral principles do exist (and thus that an objective morality exists) is to identify one or more of them by trying to live such principles and observing the results. But it would be better if we can identify such principles in advance of trying them out. And if we can in any way identify such a principle, that principle will be priceless for us because it will help us attain transcendent experience. So is there any way that we can identify objectively-correct moral principles other than by trying them out – and also apart from identifying them through reasoning?

Moral Intuitions: I subscribe to an intuitionist view on moral issues, and think not only that moral intuitions are a way that we can identify objectively-correct moral principles in advance, but also that ultimately, correct moral principles of any kind (not only leading to transcendent experience) can be known only through correct moral intuitions (at the link, see especially Appendix B). The example we have given of a moral intuition is the feeling supporting the principle “You ought to serve others at the cost of X degree of hardship for yourself”. “Right” and “wrong” are feelings, and reasoning, rational argumentation, is not a vehicle that can carry feeling. A moral intuition, correct or incorrect, is a pre-logical and pre-verbal sense of right or wrong that comes out of our unconscious, as a form of qualia, in some way we cannot understand. When we experience a feeling supporting a principle such as “You ought to serve others at the cost of X degree of hardship for yourself,” we certainly can’t fully understand the origin introspectively, and the world can’t yet understand it neurologically. Our unconsciouses were likely influenced by the rational arguments we have heard, but ultimately we don’t know what shaped or influenced our unconsciouses. “Yes, through moral intuitions” is the answer to a. above.

D. Objectively-correct moral principles do in fact exist if we can identify some of them, and we would be able to come close to identifying some as meeting the reasoned criteria that I have given, but as I have now explained, ultimately we would be able to identify them only through correct moral intuitions.

Now regarding the origins of correct moral intuitions , I think that their seeds are inborn. Psychology researcher Paul Bloom, author of Just Babies: The Origins of Good and Evil, said in an interview4 that while some moral ideals “are the product of culture and society” and “not in the genes,” “there also exist hardwired moral universals – moral principles that we all possess. And even those aspects of morality . . . that vary across cultures are ultimately grounded in these moral foundations.” Even if Bloom overestimates the role of the genes in the “hardwired” moral senses, and underestimates the role of culture in those moral senses, and overestimates how universal those moral senses are across cultures, it would be safe to say that most of us do have senses of right or wrong that come out of our unconsciouses in ways we cannot understand. Those senses are also sometimes called moral intuitions, or simply a conscience. And as Bloom shows, the principles identified by those moral intuitions are often altruistic in nature. And we have already seen that behavior proceeding from an altruistic intuition such as “You ought to serve others at the cost of X degree of hardship for yourself” will lead toward transcendent experience.

E. There are good scientific reasons to think that the seeds of moral intuitions (including any that support objectively-correct principles) are inborn and include some that support altruistic moral principles. And we have already seen that behavior proceeding from an altruistic intuition such as “You ought to serve others at the cost of X degree of hardship for yourself” will lead toward transcendent experience, the highest good.

The most obvious explanation for any universally-inborn moral intuitions of any kind would be Neo-Darwinian: that such intuitions are, or at one time were, of value in humans’ survival, or more specifically are or were of value in certain individuals’ propagating their genes (propagating all their genes, not only those behind all kinds of intuitions). Evolutionary success alone might not mean the success of any persons other than one’s own descendants, but in fact as we have seen, our inborn intuitions often identify principles that are altruistic in nature. Yet Bloom only seems to argue for altruistic principles or any principles that might promote the mere survival of others, and does not discuss the possibility of principles aimed at what I have called “the highest good possible for humans”, transcendent experience. I think our inborn moral intuitions of all kinds are indeed of value in humans’ survival, and it seems that some of them support principles that are altruistic in nature, but are there any intuitions that are also of value in the maximization of transcendent experience? Inborn intuitions programmed in us by some Neo-Darwinist process might largely answer the questions “how can we identify in advance principles that will lead us to live longer, more fertile lives” and “how did those intuitions originate,” but what about the questions “how can we identify in advance principles that will lead us to transcendent experience” and “how did those intuitions originate?”

We have seen how self-sacrifice teaches us new things about our minds that lead toward transcendent experience. And it’s reasonable to think transcendent experience, even if humans first only stumbled across it, is evolutionarily adaptive (in terms of natural selection operating at the group level, which we will get to), primarily because it serves as a reward for altruistic behavior, whose value Darwin defended (and perhaps secondarily because of the presence of beatific individuals in the society, offering moral guidance oriented toward altruism).

Researcher Bloom opens his book with:

a writer living in Dallas heard that an acquaintance of hers was suffering from kidney disease. . . . Virginia Postrel . . . flew to Washington, D.C., and had her right kidney transplanted into Sally’s body. . . Virginia and Sally were not even close friends. . . . while I admit that I retain both of my kidneys, I have sacrificed to help others and taken risks for causes that I felt were right. In all of these regards, I am perfectly typical.5 [I quote this for the sake of the examples it provides of altruistic moral intuitions that we do have, not necessarily of those we should have.]

But were those moral intuitions inborn? In Bloom’s experiments, three-month-old babies, for instance (too young, he suggests, to have learned the attitudes from their parents), show a preference for a cartoon character who is serviceful (and automatically to an extent sacrificing) over one who hinders.6 For myself, I have had such intuitions for as long as I can remember, coming out of my unconscious in some way I could not understand – even if I have often not been good at listening to them. There is a very good basis for believing that many or all of us are born already with the seeds, for instance, of “You ought to serve others at the cost of X degree of hardship for yourself.”

So we are likely indeed to have intuitions and genes for self-sacrifice that will lead us to seek and eventually find transcendent experience, which is the highest good, the grounding for an objectively-correct moral principle.

I am trying to show not only that the intuition supporting “You ought to serve others at the cost of X degree of hardship for yourself” would be a correct moral intuition if anyone had it, but that it is a correct moral intuition that is actually to be found within each of us, or at least most of us. (I think it is to be found in seed form within everyone who has the altruistic intuitions that Bloom speaks of). Above I have spoken of the “seeds” of correct moral intuitions, and Bloom in his book says that his experiments “suggest that babies have a general appreciation of good and bad behavior” (italics added). Below we will refer to Jonathan Haidt; Haidt speaks of “moral foundations”, and, quoting Gary Marcus (The Birth of the Mind), uses also the term “first draft”. There is very good reason to believe that some general moral senses – generalized moral intuitions – are inborn in us. But “You ought to serve others at the cost of X degree of hardship for yourself” is more specific as a moral principle. I have said “ultimately, correct moral principles . . . can be known only through correct moral intuitions,” and though there may be very good reason to believe that some generalized moral intuitions are inborn in us, I have not yet shown that there is good reason to believe in the specific moral intuition supporting that principle. Yet I think there is good reason to believe in it.

In fact, I am not arguing that that specific moral intuition is within each of us fully formed from the start, but I think that it is present as a seed that is sure to sprout given the inborn foundation, the general intuition, supporting altruism, and given that a person will eventually understand that “You ought to serve others . . .” will lead toward transcendent experience for many in society.

Haidt quotes Marcus as saying, “Nature provides a ‘first draft’, which experience then revises.” Since people’s experience is different, their later drafts are different. But I think that given that common general foundation, then if any two persons were both free from what I will below call “psychological weaknesses” and had the same information about the world, they would both find within themselves that specific intuition. So everyone would be able to find it if they were able to go deep enough in themselves, and had enough information about the world. (See below under ii. where I discuss the role of psychological weaknesses, and also see ii-D. where I say “their moral intuitions will increasingly converge.”)

F. So since scientific research indicates that inborn in us are seeds of correct intuitions – correct intuitions identify in the best way, better than reasoning, moral principles that lead one to the highest good – and since such seeds will sprout when we free ourselves from psychological weaknesses, we have established that there are in fact such principles. Such principles are objectively-correct moral principles. Objectively-correct moral principles do in fact exist.

A few objections or questions might arise.

First, if some of our inborn intuitions are as I have described, then they will indeed “identify in advance” principles that will lead us to transcendent experience. But why, in the first place, would our evolutionarily-constructed inborn moral intuitions tell us to adopt behaviors (such as “You ought to serve others at the cost of X degree of hardship for yourself”) that would seem actually to jeopardize our survival? Such behaviors on the part of individuals might indeed jeopardize the survival of those individuals, but natural selection might more importantly be operating here at the group level. Yaw (Mike) Amanpene has written:7

Darwin’s reasoning for the existence of altruistic behaviour could be conceptualised as follows. Given two groups, one comprised of selfish individuals and the other consisting of altruists, the latter would prosper better than the former – that is, they would be favoured by natural selection operating at the group level. This view is intellectually captured by Darwin (1981, 166) as follows:

“There can be no doubt that a tribe including many members who, from possessing in a high degree the spirit of patriotism, fidelity, obedience, courage, and sympathy, were always ready to give aid to each other and to sacrifice themselves, would be victorious over other tribes; and this would be natural selection.

Reminder: “selected” means that tribes which accidental mutation had endowed with few if any such people were more likely to die off (if they survived, it was because they had other good genes).

G. But the question will arise why our evolutionarily-constructed inborn moral intuitions would tell us to adopt behaviors that would seem actually to jeopardize our survival. The idea of natural selection operating at the group level answers this question.

Another question: I have said “it’s reasonable to think transcendent experience . . . is evolutionarily adaptive” (helping to establish that moral intuitions leading to it are inborn). As mentioned earlier, most people who have attained transcendent experience will go on to help others attain it. And they will do so partly by teaching them altruistic moral principles that Darwin considered adaptive. But even if transcendent experience in a sufficient number of members of a group were not evolutionarily adaptive, our inborn intuitions might support moral principles that would be conducive to transcendent experience, due to an evolutionary mistake (not the same as the possible evolutionary accident I have also referred to): One might expect prima facie from basic natural-selection theory that an evolutionarily-programmed moral intuition goading one toward choices to act “for the common good” would goad one to act for the common good defined as the common survival, and the general fitness of people’s reproductive systems. But it seems clear that in terms of one’s individual survival and health, natural selection has provided us a steering mechanism designed for the attainment of those goals, and that steering mechanism is happiness. Overall it seems to be true that what tastes good will also be healthful for us (though there may be some serious pitfalls in relying on this). One eats a bunch of grapes thinking not “I must do this in order to survive,” but thinking rather “I’m sure getting a lot of fun from the taste of these grapes.” In short, the steering mechanism consists in assigning happiness as a “placeholder” for survival, a placeholder for “evolutionarily successful”.

So it seems quite likely that our innate moral intuitions goading us toward choices to act for the common good would interpret the maximum happiness, overall, of the tribe as the common good of the tribe – maybe even in situations where it did not represent the common survival good of the tribe. And “those who have experienced the deep peace of meditation usually consider transcendent experience (or some final culmination thereof) to be the highest good possible for humans,” the most positive human experience, the greatest happiness. So our innate moral intuitions would interpret the maximum transcendent experience of the tribe as the common good of the tribe.

H. Even if transcendent experience in a sufficient number of members of a group were not evolutionarily adaptive, our inborn intuitions might support moral principles that would be conducive to transcendent experience, due to happiness functioning as a “placeholder” for survival.

A third question: We may have shown that some moral intuitions lead toward the highest good for humans, but is that enough to show that such moral intuitions are necessarily philosophically correct? I claimed to have shown that they are through the reasoning “there can be broad agreement that if a moral principle leads to the highest good overall for living beings, that moral principle is indeed an objectively-correct moral principle, and there is such a thing as objective moral truth, and I added “Further defense of this ‘broad agreement’ idea later.” I will now first present that defense, which is also of a reasoned kind, and then get back to the topic of the limitations of reasoning.

There is and can be no scientific proof that happiness is morally better than misery. Though everyone may value their own happiness, at least, over their own misery, values are not a subject of science. So on what would a philosophical claim that happiness is morally better than misery rest? What we can say is that there is no one who subscribes to a philosophical school of skepticism or nihilism who manages to really live their beliefs. A nihilist is forced by his own beliefs to say there is nothing really good about being a nihilist, but he obviously thinks that it is good. No one can prove that a society abounding in transcendent experiences is morally better than a society of unending misery, but if we have to assume anything, we can assume that. So however our intuitions came to assert that maximizing happiness is good, which may have been due to the evolutionary “placeholder” mistake that I have posited, I think we should consider those intuitions correct.

Should the idea that intuitions promoting the maximization of transcendent experiences in society are correct intuitions be categorized as utilitarianism? I don’t think so. Utilitarianism may trip up because happiness of a kind, even a happiness widespread in society, can come about in very dubious ways, but transcendent experience is a kind of happiness that does not depend on any thing or event that is of the external world, and hence could not be attained by seeking anything in the external world

So if our unconsciouses, as constructed by evolution, consider happiness a good value and generate moral intuitions accordingly that support moral principles that lead to happiness and transcendent experience, I think it would be a cerebral academic exercise to debate with them. There is indeed an objective morality, and the compass as to that morality that we are all born with – our moral intuitions, a sense of right and wrong, a conscience – is correct.

I. Our early  proposition “If a moral principle leads to the highest good overall for living beings, that moral principle is indeed an objectively-correct moral principle, and there is such a thing as objective moral truth,” until now supported only by the “broad agreement” idea, stands up to further philosophical examination.

And now let’s get back to the topic of the limitations of such philosophical examination, of reasoning, in answering the question whether I have adequately shown through reasoning that moral intuitions are necessarily philosophically correct if they lead toward the highest good for humans. I think that everyone is, most fundamentally, correct to follow their intuitions to seek happiness, but a kind of happiness can result for different people in very diverse ways. So though we have found there to be an objective morality, there is rampant imperfection in the actual expression of it when it comes to the many specific moral decisions we have to make, and there are dramatic disagreements among people about some principles that I would call objectively-correct. How to explain this? Let’s think about three factors.

  • i. We are still largely animals. Evolution hasn’t overcome the animal tendency toward selfishness. We have only begun to develop self-sacrifice.
  • ii. I have been referring to correct moral intuitions, our moral compass. But humans are certainly not endowed with correct moral intuitions only – many humans have incorrect ones. To get at our real compass for moral principles leading to transcendent experience, or even just to get at our most correct intuitions for the success of the species, we may have to peel away layers of ego protection in the forms of various psychological weaknesses – tribalism, projection, neurotic emotional needs, denial – in order for our consciences to emerge. Only those who are free from such weaknesses can have the really high level of moral sensitivity inherent in a really healthy mind, that we need to apply to any situation in life that may arise . (Ideally, our moral intuitions should operate and guide our decisions unique-situation-by-unique-situation.) We realize, not surprisingly, that peeling away those layers and moving toward transcendent experience go hand in hand. And in fact it will be impossible to fully abandon those mental mechanisms, which keep our cherished egos intact, until we start to taste the transcendent experiences that are the rewards for that abandonment – so that our own physical security, worldly pleasures, and self-congratulation come to seem cheap by comparison.

    But this is the tough part. It may be that transcendent experiences can be explained entirely by certain patterns of synaptic firing in the physical matter of our brains, but nonetheless, such experiences are notoriously hard to come by because they require an escape from ego, an escape most reliably brought on by “a lifetime’s death in love, ardor and selflessness and self-surrender.” Meditation is the first part of the solution, but psychotherapy is often a more direct way than meditation to correct the downstream effects of childhood traumas, which both damage us psychologically and distort our perceptions of practically everything – right and wrong being not least among those things.

    The developmental framework I have used here is the framework used by depth therapy, that is, a kind of psychodynamic therapy that tries to help the person reconnect with and thus get substantially free from childhood traumas. But though I have described this issue using this framework, I will not weigh in here on whether some form of depth therapy, or some other psychodynamic strategy, or some directive strategy, might work best for most individuals.

    We can summarize as follows a path to find within ourselves, and to live out, the most correct moral intuitions:
  • ii-A. Correct moral principles are the principles supported by correct moral intuitions.
  • ii-B. The most correct moral intuitions are the moral intuitions of the most morally-developed people. Only a moral person can deeply understand morality.
  • ii-C. Anyone can develop morally through a determination to do so and a willingness to change, and constant thinking and discussion about morality, and a selfless lifestyle, and meditation, and psychotherapy. If there are no confounding factors, one’s moral development will proceed hand in hand with progress toward the deepest transcendent experiences.
  • ii-D. Morally-developed people will tend to recognize each other, and their moral intuitions will increasingly converge as they develop.
  • ii-E. Morally-developed people will not be reliably able to convince others through any rational process. The only way to the surest kind of knowledge of moral truth is as in ii-C above. Knowledge of moral truth does not require philosophical dexterity so much as it requires character.

My proposal has some strong similarities with virtue ethics, but also some dissimilarities. I won’t elaborate on this here.

  • iii. Evolution hasn’t always brought about specific, well-defined moral intuitions, therefore much depends on upbringing. According to moral psychology researcher Jonathan Haidt, author of The Righteous Mind, we are all born in innate agreement with six moral judgments which he calls, because of their lack of specificity, “moral foundations”. Two examples are, in my words, “Care is good and harm is bad,” and “Fairness is good and cheating is bad.” (Note that those two principles may sometimes work against each other.) So at bottom, the foundations, as I understand them, are a source of agreement of opinion among people, rather than a source of disagreement. But then what happens, Haidt says (as at 7:51 of this TED talk8), is that the first, inborn – and unifying, not dividing – “draft” of any child’s moral foundations gets “revised” by parental and community influences that differ from other parental and community influences into a new “draft” that will differ from those of other people – resulting in disagreement, division, and discord.

J. Having looked at the fact “there are dramatic disagreements among people about some principles that I would call objective” and shown that it does not undermine our argument, we can take stock as follows –

Questions a.-c. have now been answered (how to identify objectively-correct moral principles, how to explain the principles’ efficacy, and how do the moral intuitions supporting them originate), and we are ready to get back to our original conditional proposition (“if a moral principle leads a person to the highest good possible . . . that moral principle can reasonably be defined as an objectively-correct moral principle . . .”) and conclude that there are indeed moral principles that lead to the highest good overall for living beings, and that therefore those moral principles are objectively-correct moral principles, and that there is such a thing as objective moral truth:

If I am correct that attainment of transcendent experience is the highest good; and correct that a moral principle that leads to that attainment by many in society is an objectively-correct moral principle; and correct that “You ought to serve others at the cost of X degree of hardship for yourself” leads to that attainment; then that principle is an objectively-correct moral principle – according to reasoning – and by definition an intuition supporting that principle would be an objectively-correct moral intuition, also according to reasoning. If I am correct about the foregoing and correct that an objectively-correct moral principle is not fully established by reasoning, but only if it is supported by a correct moral intuition; and correct that scientific research shows that the seeds of beliefs supporting principles similar to “You ought to serve others . . .” are inborn in us; and correct that a seed that is inborn in us will “sprout” into the specific intuition once we have enough information about the world and free ourselves from psychological weaknesses; and correct that the correctness of an intuition is established, to the extent reasoning can establish it, if we have successfully established the correctness of the principle that it supports (and if we have in fact established, in the previous sentence, such correctness for the principle “You ought to serve others . . .”); then the “You ought to serve others . . .” intuition is an objectively-correct moral intuition that exists not only in theory, but in reality. But if I am correct that the correctness of a moral intuition cannot be fully established through reasoning nor through intuition about the intuition, then it cannot ultimately be established in any cognitive way. We can, however seek to eliminate, through meditation, and a selfless lifestyle, and a willingness to change, and sometimes psychotherapy, all the mental weaknesses that would cloud our intuitions, and thus find unclouded intuitions. It stands to reason that they will be correct intuitions. If according to this reasoning, added to the reasoning in 1. above, the moral principle “You ought to serve others . . .” is correct, then the intuition supporting it must also be correct.

I think that the moral intuitions of those who make the effort to acquire enough information about the world and to free themselves from psychological weaknesses will increasingly converge, and that such people will recognize each other, regardless of their ability to convince others about the correctness of their intuitions.

A thought that is related but not necessary in order to arrive at the above conclusion:

“One model that would be plausible for the atheist or agnostic would be the idea that meditation is made possible by an accident in the shaping of the brain by evolution.” The idea would be that evolution favored the survival and success of humans who had a strong sense of self. Such a sense, though the self is illusory in terms of corresponding to any actual unitary brain function, would have an obvious survival value; and yet mystics have long understood that that sense of self is simultaneously the source of all our suffering. The theory would be that evolution accidentally left a door through which a human being, by directing his attention in a certain way, can escape from that sense of self for more or less prolonged periods – or maybe natural selection favored those in whom that door had been left open? It is undeniable that we can point our attention in ways that cause us to lose our identification with our mental objects, especially our sense of self.

d. What do right and wrong actually consist of – what are they metaphysically or ontologically?

I wrote above, “by following the principles we learn about the further peace that comes from forgetting to worry about ourselves.” I think it’s an empirical fact that selfishness is both the root of all wrong, and the root of all mental confinement and impoverishment – two aspects of the same thing.

I would argue that all human actions fall within a binary framework: some actions help us escape from the sense of self, some increase the sense of self. We all continually long for happiness. We all have a sense that there is a perfect and enduring and fulfilling happiness that is just out of reach, that just eludes our grasp. When our inborn moral intuitions or some other factor cause us to experiment with self-sacrificing actions (as discussed under b. above), we learn that such actions nudge us toward the attainment of that happiness. This creates in us a desire to escape from the sense of self, while at the same time most of the instincts from our animal pasts tell us to look out for number one, thus increasing the sense of self. I think that that binary is a fundamental dynamic of our minds. So there is in us this constant tension or tug-of-war. And within that binary, our moral intuitions, our moral compass, as discussed under b. above, tells us that the selfless actions are also morally right actions. Escaping from the self correlates with good, moral actions. Falling within a tighter grip of the self correlates with selfish actions. Selfish actions are at best morally neutral actions that strengthen the ego and sustain our suffering, and at worst, when they are harmful to others or confining or degenerating to ourselves, are bad, immoral actions. Thus actions which help us escape from our egos are right actions, and those actions which strengthen our egos AND also harm others (or confine/degenerate oneself) are wrong actions.

The instincts that tell us to look out for number one, and the motivations for self-sacrificing actions, are both forms of qualia proceeding from our unconsciouses and presumably underlain by certain neural mechanisms, certain patterns of synaptic firing. Those neural mechanisms have not yet been identified, but they are in principle identifiable and measurable.

So right, I think, is a multiplicity of natural phenomena – all those phenomena that consist of mental objects, objects that 1) are forms of qualia underlain by certain neural mechanisms that are in principle identifiable and measurable; 2) are caused by the force of selflessness, also underlain by certain neural mechanisms, operating within human minds; 3) can be characterized as psychically liberating and enriching, and 4) can be recognized by one’s own conscience, also underlain by certain neural mechanisms, or by the consciences of others (to some extent) – or (as an abstract noun) the concept of all that.

The idea that there is such a thing as objective moral truth is a view of moral realism, and the idea that right and wrong are natural phenomena is a view of moral naturalism.

And wrong, I think, is a multiplicity of natural phenomena – all those phenomena that consist of mental objects, objects that 1) are forms of qualia underlain by certain neural mechanisms that are in principle identifiable and measurable; 2) are caused by the force of selfishness, also underlain by certain neural mechanisms, operating within human minds; 3) can be characterized as psychically confining and impoverishing, and 4) can be recognized by one’s own conscience, also underlain by certain neural mechanisms or by the consciences of others (to some extent) – or (as an abstract noun) the concept of all that.

Footnotes



[1] http://interfaithradio.org/Story_Details/Sam_Harris__The_Full_Interview 01:06: “Spirituality really relates to the far end, the far positive end, of the continuum of human experience, so the deepest states of well-being, personally or collectively, that we can experience. I think that the project of finding out what those are and how to access them can be called spirituality. So we’re talking about experiences like self-transcendence, unconditional love, etc. Bliss, rapture . . .”

[2] Sam Harris, Waking Up, first chapter.

[3] Science 21 March 2008: Vol. 319 no. 5870 pp. 1687-1688. DOI: 10.1126/science.1150952. http://www.sciencemag.org/content/319/5870/1687

[4] https://www.samharris.org/blog/the-roots-of-good-and-evil

[5] Paul Bloom, Just Babies: The Origins of Good and Evil (Broadway Books, 2013), p. 1.

[6] Ibid., p. 26.

[7] Yaw (Mike) Amanpene, “Is Developmental Systems Theory a Better Way of Seeing Evolution Than the Selfish Gene View?”, https://www.academia.edu/40858025/Is_Developmental_Systems_Theory_a_better_way_of_seeing_evolution_than_the_selfish_gene_view/

[8] https://www.youtube.com/watch?v=vs41JrnGaxc&list=PLFeEchalQAKqi_TOmk_IS6_IuN8SWVAQm

Between here and the heading “4. what do right and wrong actually consist of  . . .,” I have sometimes paused to explain, in red, the significance that the immediately-preceding text has for the above 19 sequence. Thus by reading only the above points 19 and the below red sentences A through J, a reader will get a clear outline of the argument in this portion of the article.

Dobbs Is Bearing out a 45-Year-Old Pro-Life Feminist Theory

Secular Pro-Life has published an article of mine on their blog.

 

Since I wrote the article on July 8, I have learned about some further developments that had occurred even before that date, along the same lines as discussed in the article, and there have also been some further developments since that time. Here I’ve cataloged all those developments, and at the end of these notes there is a little further discussion of pro-life feminist history as well:

Just after the release of the Dobbs opinion on June 24, Marjorie Dannenfelser was interviewed by the Los Angeles Times and said:

We’ve been working on a particular program for the last few years [Her Pregnancy and Life Assistance Network, or Her PLAN, which aims to help pregnant women find the medical and material support they need to continue pregnancy]. I’ve talked to, so far, 22 governors about the need to meet women where they are and make sure that we are comprehensive in how we serve them.

What we’ve done so far with our allies in four states [Georgia, Mississippi, Virginia and West Virginia], and hope to do in 30 in four years, is comprehensive and massive inventories to make sure that women and children in the first two years of the child’s life have access to seven different points of care. They include serving her if she is addicted, serving her if she has no housing, serving her and her child if she has no healthcare or childcare.

Serving what her particular needs are, without taking the life of her child. Affirming her life and affirming the life of her child by believing in her and helping her build instead of undermining her life.

Also on June 24, Sen. Rick Scott of Florida released a statement:

Lawmakers and the pro-life movement have the responsibility to make adoption more accessible and affordable, and do everything in our power to meet the needs of struggling women and their families so they can choose life.

In an interview just a few days after the June 24 decision, Catherine Glenn Foster, a lawyer and President and CEO of Americans United for Life,

said at 49:34 – . . . we have to work harder than ever before to put into practice what we’ve been doing for decades as a pro-life movement – loving people and providing them every necessary resource, not only to choose life, but to achieve a life of thriving. And so our work at AUL has tripled, quadrupled, plus, because . . . and to put those resources in place so that… women have what they need – they have the support, they have the options, they have the true choice that was lacking for so many of us

And in Congress on July 14, she said, at 1:50 (referring to the idea “Make birth free for all Americans”) – “And I agree . . .pregnancy, childbirth, post-partum care – they should all be free for all mothers.”

In an interview on July 1, Lynn Fitch said at 4:33 –

They [opposing side] definitely want the people to believe that the post-Roe America will be hostile to women. So what we have to continue to act as we have always with humility and respect and compassion, and the hope is that we can all reach across the aisle, and start focusing on empowering women.

Later, at 12:20, she was asked, “How can pro-life individuals across America be a part of creating a culture of life in their own state?,” and replied:

Well, it is an opportunity for us all to step in, to be there in providing certainly love, support, compassion, and prayers, but there are other areas. We have to have some conversation about , and then actually step in and provide support to these pregnancy centers. We have over 30 in the state of Mississippi, and so we’ve been already looking at ways that we can be supportive of them, how we can get people engaged to help them on every level, to help these women, help these children. We had a tax credit that was passed in this last legislative session to entice people to make donations and receive a tax credit, we’ll be looking for other ways we can do that, we’ll certainly be looking to talk with our legislators about other laws that can be passed that’ll be beneficial to the [C]PC’s, and then actually looking at other ways that we can step in, whether it’s upscaling these women, again, talking about the childcare, how we can make that connection, how we can give them more flexibility, and then looking at every avenue that really will empower women, because they’ve just not had that capability, and now everyone can be a part of that, to empower these women and these children. 

From a July 6 article by Marjorie Dannenfelser:

Within days, at least a dozen states have moved swiftly to enact broad protections for unborn children and mothers, and more are poised to follow.

In a July 8 video, we learn that “Pennsylvania is stepping up”: 

https://news.yahoo.com/suing-deadbeat-dads-ohio-christian-161554699.html

A July 11 article from Ohio:

Senate Bill 226 would allow those who are pregnant to sue those who caused the pregnancy, regardless of the circumstances. A judge could award at least $5,000.

Sen. Tina Maharath, D-Columbus, said this bill is particularly important after Roe v. Wade was overturned, forcing people either to leave the state for abortions or deliver babies from unintended pregnancies.

. . .

The average cost of childbirth in Ohio is $15,000, Maharath said. “Too often, this cost is solely the mother’s to bear, especially in the case of an unintended pregnancy. However, the father shares equal responsibility for the pregnancy and it is only right that he pays equally for it.”

On Friday, Center for Christian Virtue President Aaron Baer announced that his organization agrees.

. . .

Maharath said she was pleased to see that the Center for Christian Virtue supports her bill, which is intended as an immediate solution to a much larger problem: access to abortion in Ohio. “We just have to have something for individuals right now.”

But everyone isn’t on board. Ohio Right to Life President Mike Gonidakis called the bill a “gimmick” with “a zero percent chance of passing.”

“Instead of wasting our time and tax-payer resources, abortion supporters should work with Ohio Right to Life to provide actual solutions that protect women and children or simply walk away from the statehouse,” Gonidakis said.

(So though not on board with the bill, Ohio Right to Life too wants to support women and children.)

On July 13, Sen. Lankford introduced a bill and tweeted: “Dads need to step up & provide for their kids—Period. I am working to help moms in every state have access to child support throughout the entirety of their children’s lives, not just after they are born.”

According to this July 15 article, following up on promises that Sen. Rubio first made nine days after the leaked Dobbs draft, Senators Marco Rubio (R-Florida) and Kevin Cramer (R-North Dakota) introduced a bill Wednesday that would allow mothers to collect child support beginning at conception.

And according to another July 15 article, “Sen. Marco Rubio (R-Fla.) and Rep. Nancy Mace (R-S.C.) introduced legislation seeking to offer expanded resources to pregnant people Thursday, including a website that provides information on the risks of abortion and alternatives to the procedure.”

 

In this list of developments, we are seeing evidence that the anti-abortion laws made possible by Dobbs, which are reducing abortion on the supply side, have had as concomitants laws on the demand side that have eased the pressure to abort. Hopefully the list will become so long and taken-for-granted that the point will have been made and there will be no need to maintain the list.

Pro-choice and some pro-life feminists agree that women are disadvantaged in the workplace and thus economically if they face the possibility that they may need to gestate a child, and may be under pressures to raise it as well. Feminists of the 1960s divided among themselves on how best to address this potential disadvantage for women.

For the group who became pro-life feminists, this was the solution:

demand a greater sharing of the child-raising role (which would mean in part that women on a more widespread basis would be giving their newborns for adoption), and demand greater rewards and respect for the child-bearing and child-raising role, which would be one way of bringing them equality with men

For the group who became pro-choice feminists, this was the solution:

redistribute the oppression they had historically suffered, and turn their unborn children into a new oppressed group, by legalizing and to an extent normalizing abortion, and as part of the latter option, beginning to refer to the unborn children they sacrificed as “tissue” or “a clump of cells”, in order to justify the practice of abortion.

Since gestation, once conception has occurred, represents the normal functioning of the female body, pro-life feminists say that a society that supports and honors gestation is the goal that is truly feminist. They feel that pro-choice feminists took the bait of a far less desirable solution, a solution that imitates the never-pregnant male body, and employs violence against the creations of their own power in order to achieve it.

Today the legal successes of the pro-life movement seem, as de Jong and others predicted, to be goading society in the direction of the long-ago championed pro-life feminist solution that was never given a chance to be tried.