VJ Torley has linked to a National Review article criticising a You-tube video by Bill Nye. I don’t think Nye is right but he raises a good point which the article evades. Nye argues that “many, many more hundreds of eggs are fertilized than become humans” – the biggest failure rate is right at the beginning, a high percentage fail to be embedded in the uterine wall – so if you accord fertilized eggs the same rights as humans, then who should be sued/sent  to jail for this failure?

The NR review article is quite right to point out that there is a moral difference between an intentional intervention like abortion and natural unavoidable wastage. But it is  nevertheless relevant that many more fertilised eggs fail to embed than succeed.If you really think that a fertilised egg is morally equivalent to a human being then this process represents a loss of life far larger than abortion, malaria, war or pretty much anything else you can mention. It means many more “individuals” die from this process than are ever born. A truly staggering disaster. Sure It is no one’s fault, but why does no one seem to care very much?  Where are the appeals for research into avoiding this tragedy? Where is the mourning for all these dead individuals? Surely we should be diverting research from relatively minor natural killers like malaria to this worst of all natural tragedies?

This doesn’t happen because only crackpots really believe that a fertilised egg has the moral rights of a new born baby. But it only becomes obvious when the consequences are made clear. The abortion debate turns on whether a fertilised egg is morally equivalent to a new born baby. If someone believes they are morally equivalent then I can’t prove them wrong (I am a subjectivist after all) but they have to face up to the consequences of their belief and the science tells them they should be appalled by the tragedy of failure to embed in the uterus.

There is another twist to this.  Like many articles, the NR article argues that the fertilised egg is morally equivalent to a baby on the grounds that is a genetically distinct individual. This is a materialist argument. There is no mention of the soul. Surely most Christians think that the individual is not a bunch of chemicals, however special the bunch, but something spiritual? There are many theories about when the soul gets attached to the body but there doesn’t seem to be any reason to suppose it is attached when the process of creating the body gets started, especially as that process can lead to more than one body at that stage – each of which would presumably have its own soul.

kill both man and woman, child and infant, ox and sheep, camel and donkey.

God,
1 Samuel 15:3

If God told you to kill a baby, would that be self-evidently moral or immoral?

Moral of the story. Self-evident morality is not something IDists should be wasting print on. It doesn’t serve the Intelligent Design community.

I have been distracted for months but I thought I would look in on UD to see if anything had changed.  All is much the same but I was struck by this OP from Barry. The thrust of the post is that Barry is a plain-speaking chap stating obvious ethical truths and anyone denying it is using sophistry and is evil.  The particular “obvious truth” that Barry is discussing is:

Anyone who cannot unambiguously condemn the practice of chopping little boys and girls up and selling the pieces like so much meat shares in the evil of those who do so.

I would argue that this gives the appearance of simplicity but hides considerable complexity and subtlety. It also illustrates how Barry, like everyone else, is actually a subjectivist in practice, whatever he might say in theory.

There is one obvious way in which this is statement is too simple.  It leaves out whether the little boys and girls are alive or dead. Most people find it morally acceptable to reuse organs from people (including babies and infants) who have recently died.

But also the statement is packed with emotional use of language. (Throughout this I assume Barry is referring to the practice of using parts of aborted foetuses for research and/or treatment and charging for providing those parts).

1) “Meat” suggests flesh that is to be eaten. I don’t think anyone is selling foetuses to go into meat pies.

2) “Chopping up”. Body parts from foetuses presumably have to be extracted very carefully under controlled conditions to be useful. To describe this as chopping up is technically accurate but again has connotations of a butcher.

3) “Little boys and girls”. By describing a foetus as a little boy or girl,  Barry appeals to our emotional response to little boys and girls that we meet, embrace and talk to.

4) “selling” suggests a product which is being produced, stocked and sold with the objective of creating a profit. It would indeed be shocking if organisations were deliberately getting mothers to abort so they could make a profit from selling the body parts. If you describe the same activity as covering the cost of extracting and preserving body parts of reuse it sounds quite different (the cost has to be recovered somehow or it would never happen).

What interests me is how Barry has chosen words for their emotional impact to make an ethical argument. If it had been described as:

Reusing parts of aborted foetuses for research and/or treatment and charging for providing those parts.

then it sounds a lot more morally acceptable than

chopping little boys and girls up and selling the pieces like so much meat

If morality were objective then it shouldn’t matter how you describe it.  It is just a matter of observation and/or deduction – like working out the temperature on the surface of Mars. But ethics is actually a matter of our emotional responses so Barry has to use emotional language to make his point.

This post is inspired by Barry Arrington’s post at Uncommon Descent:

http://www.uncommondescent.com/intelligent-design/why-does-it-matter-because-some-calculations-must-be-literally-unthinkable/

Harry Barrington, is a good, Christian man with objective morality who finds himself in a terrible position: He is in a hospital which has caught fire and he only has time to visit one of two rooms and escape before the whole building comes down, killing all within.

In room A is a beautiful, newborn baby girl. There is time to save only her.
In room B there are 10,000 IVF embryos, each waiting to develop into a wonderful child. There is time to save only them.

Should Harry:
1) Save the Baby
2) Save the IVF embryos
3) Save neither as some calculations must be literally unthinkable

And if (3) Should he even save himself from the fire?

Curious what people here (including phoodoo!) think about this case involving academic freedom and, I guess, rudeness.  (though I probably can guess). Here are some relevant links:

http://www.washingtonpost.com/news/volokh-conspiracy/wp/2014/08/08/tweeting-without-tenure/

http://academeblog.org/2014/09/29/salaita-case-university-of-illinois-committee-on-academic-freedom-and-tenure/

http://forward.com/articles/205543/de-hired-professor-steven-salaita-is-a-universitys/?p=all

http://op-talk.blogs.nytimes.com/2014/10/02/steven-salaita-and-the-quagmire-of-academic-freedom/

http://www.chicagotribune.com/news/opinion/commentary/ct-steven-salaita-tenure-jews-twitter-tweets-unive-20140929-story.html

Thanks for your comments!

Addendum: The original title of this post was “An Evolutionary Antecedent of Morality?”. In the comments Petrushka pointed out the difficulties of this phrase and I have given it a better title.

In the comments of an old post I linked to the story of a Bonobo chimp named Kanzi who is the research subject of a project called The Great Ape Trust. Since then I have been mentally groping for, what was, an amorphous concept I needed to concretize in order to turn that comment into an OP. Petrushka has helpfully formalized that concept with his very own neologism, enabling me to write this.

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Brent, at Uncommon Descent, asked:

Is rape morally wrong because society says so?

Or:

Does society say rape is wrong because morality says so?

 

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