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KulakRevolt  1yr ago (anarchonomicon.substack.com)   1830 thread views

Teach a Man to Revolt: Dreams of a Dark Bill of Rights

anarchonomicon.substack.com

Long take I wrote on what sustains a cultures values and the dream of a "Dark Bill of Rights" that could be unalterable and untarnish-able, like the 1400 year long tradition of Sharia.

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What principled way do you have to resolve conflicts where two deontological injunctions conflict? All possible means of mediating them seem to require pointing at outcomes, which is just implicit consequentialism.

"I will not steal" and "I will do the best for my family" conflict when they're starving to death and your only way of getting food is stealing a loaf of bread.

All possible means of mediating them seem to require pointing at outcomes, which is just implicit consequentialism.

I don't think any ethical theory can get away with not placing an importance on outcomes, an ethical theory must be a guide for behaviour in particular real world circumstances after all, but the distinguishing factor of utilitarianism is a levelling of all outcomes along a single dimension of value.

For example for a deontologist like Max Scheler who argues for an objective hierarchy of values - pleasure utility, vitality, culture, and holiness, it is never right to temporarily compromise the higher for the lower except (and this is my reasoning on what I remember of his work) when not doing so would permanently compromise your ability to achieve the higher. The lower values are only justified as a means to the higher, whereas for a utilitarian the lower values are commensurable with the higher and that words like "higher" and "lower" values may only represent differences in quantity, if they mean anything at all. A deontologist might say that the pursuit of a certain amount of physical pleasure is justified for the fact that great discomfort can hinder you from fulfilling your higher duties, a utilitarian would allow for a scenario where a certain amount of pleasure is altogether preferable to the achievement of those higher values and you should have no moral qualms about making that trade.

(I broadly agree with what you said)

That's just kicking the problem up by another tier. What justifies one injunction being higher than another, and how do you choose between two of the equivalent seniority?

At any rate, I'm not a utilitarian, more of a consequentialist with idiosyncratic values.

What justifies one injunction being higher than another, and how do you choose between two of the equivalent seniority?

I'm not defending any system here as I don't think I have yet found the ultimate ethical theory, but to continue with Scheler as an example he would say that you can objectively say that some values are subordinate to others on the basis of their relying on the other for their existence as values:

Among essential values there are two that have medium rank: the value of utility and the vital value. It is evident that the latter is preferable to the former. We can also speak of the value of “preservation” and that of “expansion,” the value of “adaptation” and that of “conquest,” the value of the “tool” and that of the “organ.”

This preference is determined by the nature of each value. The values of the first series are founded on those of the second in the sense that they can only be experienced if the others are given in some measure. Every value of utility is a value “for” a living being. Something is “useful” if it is a controllable cause for the realization of a good that is agreeable to the senses. But the feeling of pleasure is itself determined not only by the nature of a mind in general, but of a mind that acts through some specific form and organization of life which, taken as a whole, represents a certain vital value. This vital value cannot be reduced to the criterion of pleasure, since acts and things that tend to diminish vital values can also be “pleasurable.” One can easily imagine vital values without pleasure, but the reverse is impossible (. . .) Through its relation to pleasure, the value of “utility” is equally dependent on the value of vitality. This dependence is further enhanced by the fact that not every cause for pleasure is useful, but only that cause which can be controlled by volition. Only the living being can exercise this control. The measure in which a cause is useful for pleasure is partly determined by the degree to which it is subject to such control.

From Scheler's Ressentiment.

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