513. Morals And Ethics Without The Myth Of The Free Will - 1
In entry 512 I discarded the myth of the free will. This has many implication.
Some aspects of moral behaviors are not universally logical, but they depend upon the extent of how different instincts determine the brain differently and what needs are predominantly experienced by the subjective perception of homeostasis.
People suffer physical and emotional pain as a consequence of being harmed and hurt. Suffering is a form of dishomeostasis, and not to suffer is a basic human need. This need can be in conflict with another person's different needs. Morals and rules are attempts to solve the conflict of needs.
Unfortunately, there is no absolute basis for a general moral principle. There are two competing principles, depending on the view of human beings as either individuals or particles (defined in entry 74). Both moral principles include a very disparate approach to suffering, which logically leads to an equally disparate approach to the justification of harming others or protecting others from being harmed.
1. By the particles' principle, the species is more valuable than the individual. Thus suffering can be justified whenever it is required for the survival of the species. Morals serve not only to minimize individual sufferings, but also to force individuals to suffer.
2. By the individualistic principle, individuals are in conflict with each other for their wellbeing. The logical method to minimize suffering and maximize the quality of life applies the comparison of the impacts of all behaviors upon others. Morals are based upon the acceptance of the basic human right of not being harmed.
The preference for one of the two principles is not an independent choice by a free will. It is determined by the wiring of a person's brain in combination with modifications by external influences. This determination is expressed by the the person's subjective identity as either more a particle or more an individual. What appears naturally and logically as moral is very different for particles from what it is for individuals. Especially the individually different magnitudes of the procreation instinct, of the ingroup-outgroup instinct and of the gregarious instinct have a decisive impact upon the identity.
An example: In the case of a shipwreck, the general rule is to save women and children first. This is clearly an implicit choice for the survival of the species without considering individual sufferings.
Assuming 240 persons to be rescued, 80 families of a couple with one child each, while there are only 120 places in the life boats. Theoretically, by weighing the suffering, there are alternatives to the general rule of women and children first.
Drowning is an agony for every of the 120 persons, no matter who they are. But when considering also the individual suffering of the survivors, there are huge differences, depending on their selection.
In entry 512 I discarded the myth of the free will. This has many implication.
Some aspects of moral behaviors are not universally logical, but they depend upon the extent of how different instincts determine the brain differently and what needs are predominantly experienced by the subjective perception of homeostasis.
People suffer physical and emotional pain as a consequence of being harmed and hurt. Suffering is a form of dishomeostasis, and not to suffer is a basic human need. This need can be in conflict with another person's different needs. Morals and rules are attempts to solve the conflict of needs.
Unfortunately, there is no absolute basis for a general moral principle. There are two competing principles, depending on the view of human beings as either individuals or particles (defined in entry 74). Both moral principles include a very disparate approach to suffering, which logically leads to an equally disparate approach to the justification of harming others or protecting others from being harmed.
1. By the particles' principle, the species is more valuable than the individual. Thus suffering can be justified whenever it is required for the survival of the species. Morals serve not only to minimize individual sufferings, but also to force individuals to suffer.
2. By the individualistic principle, individuals are in conflict with each other for their wellbeing. The logical method to minimize suffering and maximize the quality of life applies the comparison of the impacts of all behaviors upon others. Morals are based upon the acceptance of the basic human right of not being harmed.
The preference for one of the two principles is not an independent choice by a free will. It is determined by the wiring of a person's brain in combination with modifications by external influences. This determination is expressed by the the person's subjective identity as either more a particle or more an individual. What appears naturally and logically as moral is very different for particles from what it is for individuals. Especially the individually different magnitudes of the procreation instinct, of the ingroup-outgroup instinct and of the gregarious instinct have a decisive impact upon the identity.
An example: In the case of a shipwreck, the general rule is to save women and children first. This is clearly an implicit choice for the survival of the species without considering individual sufferings.
Assuming 240 persons to be rescued, 80 families of a couple with one child each, while there are only 120 places in the life boats. Theoretically, by weighing the suffering, there are alternatives to the general rule of women and children first.
Drowning is an agony for every of the 120 persons, no matter who they are. But when considering also the individual suffering of the survivors, there are huge differences, depending on their selection.
Option 1 is saving 60 women, each with her child. The consequence are 60 women suffering for a very long time not only the loss of their partner, but they are also burdened by the necessity of raising the child alone, which is additionally a severe obstacle towards finding a new partner.
Option 2 is saving 40 families and leaving 40 families behind.
The choice between option 1 and 2 is the choice between the two moral principles of either the priority of the individual or of the species. It is a choice between minimizing individual suffering and minimizing the reproductive loss.
Option 1 causes extreme emotional suffering but biologically it is the least possible loss of reproductive potential. No children are lost, and 20 wombs. The saved women can be made pregnant again by any man. Biologically seen, the husbands left behind are not needed to prevent a loss of reproduction.
Option 2 avoids the emotional suffering of directly bereaved survivors, but to the species, there is the biological loss of 40 children and of 40 wombs.
By implicit calculation, the moral of society prescribes forcing the agony of losing the beloved partner plus the dreary life as a single mother upon 60 women. This is implicitly considered to be an acceptable price for preventing the loss of 40 children and 20 wombs.
There is no free will, when instinct driven particles force the priority of the species upon individuals. The procreation instinct is a determining force, which is stronger than rationality for all those driven by it. The afflicted persons sacrifice their individual wellbeing in favor of the survival of the genes and this sacrifice is their justification to force sacrifices also upon others.
Option 2 is saving 40 families and leaving 40 families behind.
The choice between option 1 and 2 is the choice between the two moral principles of either the priority of the individual or of the species. It is a choice between minimizing individual suffering and minimizing the reproductive loss.
Option 1 causes extreme emotional suffering but biologically it is the least possible loss of reproductive potential. No children are lost, and 20 wombs. The saved women can be made pregnant again by any man. Biologically seen, the husbands left behind are not needed to prevent a loss of reproduction.
Option 2 avoids the emotional suffering of directly bereaved survivors, but to the species, there is the biological loss of 40 children and of 40 wombs.
By implicit calculation, the moral of society prescribes forcing the agony of losing the beloved partner plus the dreary life as a single mother upon 60 women. This is implicitly considered to be an acceptable price for preventing the loss of 40 children and 20 wombs.
There is no free will, when instinct driven particles force the priority of the species upon individuals. The procreation instinct is a determining force, which is stronger than rationality for all those driven by it. The afflicted persons sacrifice their individual wellbeing in favor of the survival of the genes and this sacrifice is their justification to force sacrifices also upon others.
Another example: The woman, who is compelled to change stinking diapers instead of reading a book, does this to restore homeostasis. By submitting to all the detrimental consequences of the procreation instinct, she is a victim of her biology. The man, whom she tricks with lies to become the payer of child support is also a victim of instincts.
