Sam Harris on his new book, The Moral Landscape: How Can Science Determine Human Values - Here: (Some say this century will be a technological century, some bio-tech century, some neuroscience but I think century will be remembered as the century where morality found it's place. In other words, we might find a Darwinian theory of morality sans it's simplicity.)
"As I argue in my new book, The Moral Landscape, questions about values—about meaning, morality, and life’s larger purpose—are really questions about the well-being of conscious creatures. Throughout the book I make reference to a hypothetical space that I call “the moral landscape”—a space of real and potential outcomes whose peaks correspond to the heights of potential well-being and whose valleys represent the deepest possible suffering. Different ways of thinking and behaving—different cultural practices, ethical codes, modes of government, etc.—will translate into movements across this landscape and, therefore, into different degrees of human flourishing. I’m not suggesting that we will necessarily discover one right answer to every moral question, or a single best way for human beings to live. Some questions may admit of many answers, each more or less equivalent. However, the existence of multiple peaks on the moral landscape does not make them any less real or worthy of discovery. Nor would it make the difference between being on a peak and being stuck deep in a valley any less clear or consequential.
Just as there is nothing irrational about valuing human health and seeking to understand it (this is the science of medicine), there is nothing irrational about valuing human well-being more generally and seeking to understand it. But whether morality becomes a proper branch of science is not really the point. Is economics a true science yet? Judging from the last few years, it wouldn’t seem so. And perhaps a deep understanding of economics will always elude us. But does anyone doubt that there are better and worse ways to structure an economy? Would any educated person consider it a form of bigotry to criticize another society’s response to a banking crisis? Imagine how terrifying it would be if great numbers of smart people became convinced that all efforts to prevent a global financial catastrophe, being mere products of culture, must be either equally valid or equally nonsensical in principle. And yet this is precisely where most intellectuals stand on the most important questions in human life.
If our well-being depends upon the interaction between events in our brains and events in the world, as it surely does, then there will be better and worse ways to secure it. Some cultures will tend to produce lives that are more worth living than others; some political persuasions will be more enlightened than others; and some worldviews will be mistaken in ways that cause needless human misery. Whether or not we ever understand meaning, morality, and values in practice, I am arguing that there must be something to know about them in principle. And I am convinced that merely admitting this will change the way we think about the frontiers of science and about the role of science in society. It will also transform the way we think about human happiness and the public good."
"As I argue in my new book, The Moral Landscape, questions about values—about meaning, morality, and life’s larger purpose—are really questions about the well-being of conscious creatures. Throughout the book I make reference to a hypothetical space that I call “the moral landscape”—a space of real and potential outcomes whose peaks correspond to the heights of potential well-being and whose valleys represent the deepest possible suffering. Different ways of thinking and behaving—different cultural practices, ethical codes, modes of government, etc.—will translate into movements across this landscape and, therefore, into different degrees of human flourishing. I’m not suggesting that we will necessarily discover one right answer to every moral question, or a single best way for human beings to live. Some questions may admit of many answers, each more or less equivalent. However, the existence of multiple peaks on the moral landscape does not make them any less real or worthy of discovery. Nor would it make the difference between being on a peak and being stuck deep in a valley any less clear or consequential.
Just as there is nothing irrational about valuing human health and seeking to understand it (this is the science of medicine), there is nothing irrational about valuing human well-being more generally and seeking to understand it. But whether morality becomes a proper branch of science is not really the point. Is economics a true science yet? Judging from the last few years, it wouldn’t seem so. And perhaps a deep understanding of economics will always elude us. But does anyone doubt that there are better and worse ways to structure an economy? Would any educated person consider it a form of bigotry to criticize another society’s response to a banking crisis? Imagine how terrifying it would be if great numbers of smart people became convinced that all efforts to prevent a global financial catastrophe, being mere products of culture, must be either equally valid or equally nonsensical in principle. And yet this is precisely where most intellectuals stand on the most important questions in human life.
If our well-being depends upon the interaction between events in our brains and events in the world, as it surely does, then there will be better and worse ways to secure it. Some cultures will tend to produce lives that are more worth living than others; some political persuasions will be more enlightened than others; and some worldviews will be mistaken in ways that cause needless human misery. Whether or not we ever understand meaning, morality, and values in practice, I am arguing that there must be something to know about them in principle. And I am convinced that merely admitting this will change the way we think about the frontiers of science and about the role of science in society. It will also transform the way we think about human happiness and the public good."
1 comment:
"The Moral Landscape" is such a pile of nonsense.
Try to define "human suffering"!?
My neighbour almost suffered a nervous breakdown because in the summer heat the air conditioning of her S600 Mercedes-Benz did not work and she had to travel. She really suffered about that with all associated physical symptoms.
At the same time another family I know can not afford to heat up the house in the winter so they live in a room with temp around 5 C. However they still smile and do not show symptoms of suffering. They appear content and happy.
Suffering is relative/subjective because it presumes (a) difference between current and "desired" state of Wellbeing,(b)awareness of that difference and (c)not acceptance.
If we are to believe that "good" and "evil" balance each other then minimising overall suffering makes no sense.
I would like to challenge YOU to admit the conflict between the Darwin's evolutionary theory and the moral landscape beliefs of Sam Harris.
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