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Ways to Say “Should”

by Bill Meacham on April 24th, 2012

Since I advocate strongly for the Goodness paradigm over the Rightness paradigm when we think about how to conduct our lives(1), it seems appropriate to investigate more fully what I rail against. By “Rightness paradigm” I mean a set of concepts revolving around moral rules and duties. What is morally right, in this view, is what conforms to moral rules, and we have a duty to obey those rules. This way of thinking is called “deontological,” from a Greek word, deon, that means “duty.”

According to this approach, an action is justified, regardless of its consequences, on the basis of a quality or characteristic of the act itself, its conformance to a rule. Morality is concerned with identifying and obeying moral rules. It is right – indeed, it is mandatory – to obey the rules and wrong to disobey them. Any particular act can be judged right or wrong according to whether and to what extent it conforms to the moral rules. A central concern, then, is to identify the rules so you can make sure you obey them.

The problem, of course, is how to determine what those moral rules are. I’ll return to that issue shortly.

It is undeniable that we have moral intuitions, that we have a sense of right and wrong. Lots of psychological research demonstrates it(2) and we each know these intuitions first-hand: we feel self-righteous when we do something right, guilt when we do something wrong, and indignation when others transgress. There are good reasons to believe that these instincts are built into our brains and minds at birth, ready to be channeled by culture into particular forms. We evolved this way because humans have to live with other humans in order to survive, and moral rules regulate how we get along together. A shared sense of morals makes for group cohesion, and those who are members of cohesive groups survive and reproduce better than those who aren’t.

Moral norms have two functions according to Duke professor David Wong, interpersonal and intrapersonal: “The interpersonal function is to promote and regulate social cooperation. The intrapersonal function is to foster a degree of ordering among potentially conflicting motivational propensities, including self- and other-regarding motivations. This ordering serves to encourage people to become constructive participants in the cooperative life ….”(3)

In order to understand these functions, it is helpful to take a closer look at the various types of moral judgements and what they entail for our behavior. In this I am indebted to professor Margaret Little of Georgetown University, who has come up with what we might call a taxonomy of moral concepts. Here is an illustration:(4)

Moral Concept Taxonomy

Moral and ethical judgements are all ways of saying “should”: telling someone what he or she should do (or refrain from doing) or should have done, or telling ourselves the same.(5) Moral rules are in the branch labeled “deontic.” But the deontic is not the only type of “should”; another type is prudential. In deontic cases the “should” is a prescription or even a command. In the prudential case it is a recommendation. The force of our prescription or recommendation depends on the category in which the “should” is presented.

The first category is moral law (Deontic/Moral in the illustration). An example is “Thou Shalt Not Steal” (“should” being stated in its strongest form, “shall”). In this case we feel justified in demanding that someone obey the “should” and blaming them if they don’t. The imperative provokes in us feelings of moral righteousness and indignation. And the imperative has a sense of universality, that it applies to everyone. This is the domain of what I call the Rightness paradigm.

The second category is legal law (Deontic/Legal in the illustration), such as defining misdemeanor or felony theft. In this case we feel justified in demanding that someone obey and not only blaming but punishing them if they don’t. The imperative has force, however, only within the context of the laws of a given political community.

The third category is social convention (Deontic/Social). An example is the rule that if one attends a wedding, one should bring a gift. In this case we may not demand obedience (you can’t demand a gift) but we do feel justified in blaming failure, if not to the offender’s face then in gossiping to others. This is clearly a matter of social agreement, not universal law, and applies only within a given community.

The fourth category is prudential evaluation (Prudential/Commendatory), for example that for good health one should eat lots of vegetables. In this case we may not demand but may certainly advise adherence to such a “should.” And we may not blame or punish failure to comply but may say the choice is foolish. This kind of judgement is in the Goodness paradigm, one of the features of which is that such judgements are objectively verifiable. We can do studies of the effects of diet on health, studies that provide factual evidence, so the recommendation is not just someone’s opinion. The scope of applicability is interesting. Potentially such a judgement could be universal, but in practice it depends on context. Perhaps for a malnourished vegan eating lots of vegetables would not be good, and instead he or she should try some meat. I claim that there is nothing that is good in itself. When you are speaking about goodness, always ask “Good for whom? Good for what and under what circumstances?” if you want to avoid confusion.

This taxonomy gives us some insights into the nature of rights and duties, the objects of moral judgement. There is a quite a large body of literature on the ontological status of moral entities, meaning the manner of their existence. They seem to be real, in that many people recognize them, but they can’t be touched or felt or measured as physical objects can. Do they exist objectively, independent of our perception of them, as physical reality does? Are they merely social conventions? Are they somewhere in between?

There is good reason to believe that moral entities do not exist objectively, because it is a matter of empirical fact that people disagree about them in a way that they do not disagree about physical reality. A study asked respondents in the United States and in India whether it would be morally wrong to steal a train ticket in order to attend a best friend’s wedding. People in the US said it would be wrong to steal; people in India said it would be wrong not to steal, if that were the only way you could get to the wedding!(6) This disagreement is clearly in a completely different category from, say, whether water always boils at the same temperature regardless of atmospheric pressure. You can observe and measure water boiling and come to a decisive answer, regardless of where you live. Cultural differences play no role at all in your answer about physical reality, but they do in your answer about moral reality.

This leads some to deny any reality to moral entities at all, and to label all moral judgements as false because they refer to fictional entities. This position, known as “moral error theory,” goes a bit too far, I think, as it ignores our indubitable intuitions of right and wrong. (Not that the content of such intuitions is indubitable, but that we do have them is not to be doubted at all.) We could say that moral entities are just social conventions, but that is not strong enough. We do not get together and decide what we shall regard as right and wrong as we do in deciding when to have tea every day. We really do seem to recognize something that exists independently of whether or not we agree that it exists.

My take on it is this: Moral entities are realities that are intersubjectively constituted within a community of practice, a social group, a culture or a society. By that I mean that within such a community or society, everybody agrees (more or less) on what they are, everybody treats them the same way and everybody acts as if they are real. So, for members of such a community they are real.

The term “constitute” comes from the phenomenological insight, verified by cognitive psychology, that in large part our minds concoct what we perceive. We don’t just see physical things; we make up what we see, based on sensory input that we do not make up. There is a large cognitive component in our experience, which we mostly overlook, but which sometimes becomes startlingly obvious.

Here is an example: A woman I know was walking across her ranch one day and stepped over a hose. Then she thought “That’s odd. What is a hose doing here?” She turned and looked and saw that it was a snake. (Fortunately, she was wearing boots.) Before she recognized that it was a snake, she had constituted it as a hose. Was it really a hose? No. Did she really see a hose the first time? Yes, she did.

Similarly, we really do intuit that some things are right and others wrong, that some deeds are obligatory and others forbidden, that some actions can be demanded of us and others cannot, that some behavior is blameworthy, some praiseworthy and some neither. And considering the effects of honoring those intuitions or not – namely, the reactions of others in the community – their objects really do have reality.

Does that mean we are stuck with the morals our society constitutes for us? Not at all. Now that we recognize the true nature of moral entities, we can choose what to do about them.

But how shall we choose? This actually presents a bit of a conundrum. Rationally, the sense of what is right and wrong, of what is our duty, loses its obligatory force. Constructed socially, moral entities are real but do not constrain our actions as physical reality does. When we recognize this state of affairs a sort of spell is broken, and we do not see our world the same way as before; we are no longer taken in by moral reality. We are able to choose, within the constraints of our emotional and social conditioning, which duties to obey, or even whether to obey any at all. And we have this freedom even if we would rather not have it. You can’t go back; you can’t undo a realization about how the world works. As the existentialists say, we are condemned to be free.(7) Second-order mentation, our ability to consider in thought and imagination not just the world around us but ourselves as well, can seem like a burden because emotionally we still feel the force of these moral intuitions. We may know intellectually that it is not always wrong to steal a train ticket, but we still cringe at the thought of doing so. We seek a way to reconcile the antinomy of freedom and facticity.

Here is where the Goodness paradigm becomes useful. Since sensitivity to moral concerns is a part of our biological inheritance it is difficult to imagine that we could ever get rid of it even if we wanted to. And we might not want to; moral intuitions enable us to live with others without having to think what to do all the time. So it behooves us to choose wisely what duties and rules to live by. And the way to choose wisely is by considering the effects of our choices.

Consider the injunction against stealing. Even though there could be some short-term gain for the thief, it is in a person’s long-term interest to live in a society where people are honest. And being honest produces in us a greater internal harmony of feeling than being dishonest. There are benefits to playing by the rules. An honest person will be better off in the long run, even though in certain instances it might seem disadvantageous.

So if you are wise you will notice the moral urge to be honest, the call of conscience, and decide to accept it. Even though it is a triggered response, you will let that response happen. You will adopt a policy of accepting such responses, of refraining from taking what is not yours even if the opportunity arises, and you will enjoy a happier life as a result.

Recall the function of moral norms: to promote social cooperation and well-being. Moral rules that promote well-being are worth following; moral rules that don’t, aren’t.

And if you feel the need for an overarching duty, a sort of highest principle, let me suggest this: The best duty is the commitment to find ways to live that promote the well-being of yourself, your community and your environment. The highest and noblest endeavor, which we are free to regard as a duty if we wish, is to work for the good in all things.

——–

Notes

(1) See my paper on “The Good and the Right.” On-line publication, URL = http://www.bmeacham.com/whatswhat/GoodAndRight.html.

(2) See, for instance, the works of Jonathan Haidt, Steven Pinker and Marc Hauser, among others.

(3) Wong, “Making An Effort To Understand,” p. 13.

(4) Adapted from Little, Margaret, “The Moral Right to do Wrong.” Little’s examination shows the strength of analytic philosophy: by clarifying conceptually what we are talking about, we can avoid confusion and make progress toward insight.

(5) I do not distinguish between “moral” and “ethical,” although some philosophers do, reserving the former for the Rightness paradigm of rights and obligations, and the latter for any situation in which advice or command is appropriate.

(6) Wong, “Making An Effort To Understand,” p. 12.

(7) Sartre, “Existentialism Is a Humanism.”

References

Haidt, Jonathan, and Graham, Jesse. “Planet of the Durkheimians, Where Community, Authority, and Sacredness are Foundations of Morality.” On-line publication, URL = http://ssrn.com/abstract=980844 as of 12 April 2012.

Haidt, Jonathan. “On the moral roots of liberals and conservatives.” On-line, URL = http://www.ted.com/talks/jonathan_haidt_on_the_moral_mind.html as of 12 April 2012.

Hauser, Marc D. Moral Minds: The Nature of Right and Wrong. New York: Harper Perennial, 2006.

Little, Margaret. “The Moral Right to do Wrong.” Lecture presented at the 2012 Royal Ethics Conference, University of Texas at Austin, 25 February 2012.

Pinker, Steven. “The Moral Instinct”. On-line publication, URL = http://www.nytimes.com/2008/01/13/magazine/13Psychology-t.html as of 12 January 2008.

Sartre, Jean-Paul. “Existentialism Is a Humanism.” On-line publication, URL = http://www.marxists.org/reference/archive/sartre/works/exist/sartre.htm as of 17 September 2011.

Wikipedia. “Moral skepticism.” On-line publication, URL = http://en.wikipedia.org/wiki/Moral_skepticism as of 12 April 2012.

Wong, David. “Making An Effort To Understand.” Philosophy Now Magazine, Issue 82 (January/February 2011), pp. 10 – 13. London: Anya Publications, 2011. Also on-line publication, URL = http://www.philosophynow.org/issues/82/Making_An_Effort_To_Understand as of 12 April 2012.

From → Philosophy

9 Comments
  1. Miles Hawthorne permalink

    Maybe your best post yet; I learned a lot, and mostly agree — though I do disagree that she really saw a hose. If it bit her, would you say she had been bitten by a hose? By a hose that turned into a snake? (The snake mistaken for a rope, or vice versa, is used in the Yoga Sutras as the example of a type of misperception.)

    • Thanks for commenting. When I say that she really saw a hose, I mean that it was a hose in her experience, apart from whether there really was a hose on the ground that others could see and recognize as a hose. In this case there was not a hose on the ground in the latter sense. But in her experience, in that moment, there was a hose. I’m differentiating between what was in her private experience at the time and what would be in other people’s experience (or her own at a later time) if they were to look. We all agree that the sight of a hose was a mis-perception, which she subsequently corrected. Analogously, our perception of moral entities, which we take to be existent apart from us, is also a mis-perception.

  2. Parmenides permalink

    I particularly enjoyed the example about the train ticket, and the diagram of different kinds of “shoulds”. Your analysis made me think that there is an analogy in the philosophy of mathematics: Brouwer, the founder of “intuitionism”, claimed that a proof is a mental construction, and that the rules of logic follow and describe a natural intuition about proofs, but that they are only a description of a proof, which is a mental construction rather than a sequence of symbols. Similarly, you say that the moral rules are only a description of morality, derived from a more fundamental intuition, and describing how that “real” morality works, rather than determining or defining it.

  3. You make excellent points here.

    Here are some thoughts that might like to consider

    It is important to distinguish between ethical rules/codes that can be constructed
    and
    natural moral institutions (that emerge from the approaches to developing personal identity.

    In regard to deontic “shoulds”, the moral/legal/social/prudential division makes sense but could be more precise.

    Here are the should’s in the 7 types of ethical rules/codes (you can see what these are on the website)
    a) social control via impersonal command
    b) social pressure via public opinion
    c) personal control via inner conviction
    d) personal pressure via special interest
    e) social pressure for personal control via moral exhortation
    f) social control of social control via legalised coercion
    g) personal control of personal control via free will
    Note there are no inducements and Personal Freedom increases from an absolute minimum up to an absolute maximum. The Quality of adherence oscillates between rule types that are certain-incontestable or uncertain-contestable.

    The natural moral institutions are characterized by a cumulation of rule types (i.e. 1 type in the first, 2 types in the 2nd, 3 types in the 3rd etc). Here are the methods used in the 7 natural moral institutions:
    a) direct social control
    b) social rejection
    c) social opposition
    d) losing benefits of membership
    e) social condemnation
    f) public penalties
    g) being distrusted.
    Note that each of these methods of compliance has a complementary form of inducement.

    If you want to see where this sort of thinking comes from or is part of, go to my website:
    http://thee-online.com

    My material on this big topic has not been posted but you will find quick summaries in the Politics section:
    http://thee-online.com/Frameworks/Politics.aspx
    Use the Table of Contents and go to:
    Politics > Government is a Need > What Ethical Choice is About
    &
    Politics > Determining Political Choice > Moral Context: CL6 > Natural Moral Institutions

    I have only posted enough to help clarify the frameworks for politics and assuage curiosity.

    However, my work on “goodness” will be posted in full about monthly through 2012. It might possibly interest you. The orientation pages will be published before end of April (I hope).

    Keep up the good work.

    Warren

  4. Stephen Fretwell permalink

    In my continuing interest of keeping sound theology on the table, note that “we know that the law is good if it is kept lawfully.” And what does the law demand in regards to the keeping of the law? That it NOT be obeyed, and used as a foundation for ethics. What is “good,” and what is required, is a social pressure, namely to obey the voice of the Lord your God, as He speaks to you personally about the law.

    Originally, this idea was expressed as a distinction between a “tree of life,” and a “tree of knowledge of good and evil.” It was ethical to eat from the first, and fatally unethical to eat from the second. Angered God, for one thing, and brought war and mayhem on the rest of mankind for another.

    So, good vs right is theologically a false dichotomy. Theological ethics requires that both be a part of any wise or successful decision. Examine and keep the laws and rules, know them and meditate on them day and night. But never obey. Only bring them up to the wise council of God Himself, and do what He says, for His sake, the hope of Glory, and safety in getting what you are hoping for. Even getting your hopes “right” and “good.”

  5. solon permalink

    >>Moral rules that promote well-being are worth following; moral rules that don’t, aren’t. The best duty is the commitment to find ways to live that promote the well-being of yourself, your community and your environment.

    Whether your consequentialist understanding of morality Is utilitarian (as it certainly appears from the quote above) or a teleological understanding of what is good for humans (good luck defending whatever definition of “good” you have there!), I don’t see how your sideways jump from “right” to an undefined notion of “good” is in any way enlightening.

    It seems at best you’ve argued that morality is a social construct, not something “real” (whatever that means precisely in this case). Not all humans in our species’ history possessed a pride in appearing right and a shame in appearing wrong, but nonetheless that is irrelevant to whether or not there is a moral “reality”. I have tastebuds; it doesn’t follow that chocolate has a “real” taste.

    Instead of endless unresolvable debate over what is actually “good”, why not examine the genealogy of any given morality by looking at what group established it and to what possible benefit and aim? For example, why did the Jews, and thus Christians, establish a morality that labeled traits previously known as good and noble – power, pride, sexuality, etc. – as “evil”? Who among them did that and to what end???

    • > understanding of what is good for humans (good luck defending whatever definition of “good” you have there)

      That is one of the fundamental questions of philosophy, from Socrates onward, to find out what is good for humans. You have to do a fair bit of investigation, but you can find out. You can see my answer here: http://www.bmeacham.com/whatswhat/BeingHuman.htm.

      > endless unresolvable debate over what is actually “good”

      It is not endless and unresolvable. It is a matter of empirical inquiry. A balanced diet is better for us than a diet of nothing but corn chips, Coca Cola and Twinkies. Treating other people with honesty and respect is better for us than treating them with disdain. The consequences are objectively verifiable, unlike moral rules, which are not objectively verifiable.

      > why not examine the genealogy of any given morality by looking at what group established it and to what possible benefit and aim?

      Looking at benefits and aims is exactly what the Goodness paradigm that I advocate is all about. You can judge moralities by their effects (their benefits and harms). And you can judge actions based on attempts to achieve good results by moral rules. (Is it morally wrong to lie in order to protect an innocent person? Kant thought so.) So how do you decide which has precedence, Goodness or Rightness? See my treatment of the issue here: http://www.bmeacham.com/whatswhat/GoodAndRight.html.

      • solon permalink

        >>That is one of the fundamental questions of philosophy

        Exactly, and no more resolvable than what is “right”.

        >>It is a matter of empirical inquiry. A balanced diet is better for us than a diet of nothing but corn chips
        >>Treating other people with honesty and respect is better for us than treating them with disdain

        No, it isn’t in itself! Only IF you desire a certain outcome THEN it might be good. Most examples, especially your 2nd example, are dubious and contextual to the point of being useless as well as highly questionable when they just happen to coincide with recent Western cultural beliefs out of our species’ 2m year history. But more importantly you still need to assert what a good human actually is (as Aristotle did), which is as absurd as asserting what a good tree is.

        >>You can judge moralities by their effects

        Without asserting the goal first, no, you can’t.

        You miss the point of a genealogy. The point is there is no rational defense of a particular a moral system and set of ultimate ends. The “For what?” is never answerable. At most you can say “I am awed by this”. A genealogy helps you understand how a particular order was constituted, by whom, to what “For what?”, and perhaps even why.

        Why did the Jews and Christians invert noble pagan values and hold that up as the new definition of what a “good” man ought to be, and the old “good” as evil? Were those the values they needed to prosper? What does their “good man” say about them in contrast to the pagans’ “good man”? Were they weak? did they hate life? …

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