Religions Promote Pseudo-Morality

Religions Promote Pseudo-Morality

Disproof by logical contradiction

“A Logical Impossibility”

I am an Axiological (Theoretical and Normative VALUE Theorist philosopher) Atheist

Axiology and Value Theory?

Harm is often a violation of trust and a violation of expected trust makes bad things even worse like if I told you a child was killed, you would feel it was terrible but if I further told you it was the child’s doctor that murdered the child out of anger. You would be more angered as doctors are expected to care for people not harm them. And if you think that is bad what if I further told you the doctor who killed the child was her mother would you hold her even mone in contempt as mothers also are expected to care and not kill children, so a violation of trust is terrible and even makes things worse. Therefore, we can see why people that hold places of trust should never abuse them, and that we should hold them accountable if they do violate such trust by harming others. Morality first, that is morality should be at the forefront in all I do. I hope I am always strong enough to put my morality at the forefront in all I do, so much so, that it is obvious in the ways I think and behave. To better grasp, a naturalistic morality one should see the perspective of how there is a self-regulatory effect on the self-evaluative moral emotions, such as shame and guilt. Broadly conceived, self-regulation distinguishes between two types of motivation: approach/activation and avoidance/inhibition. one should conceptually understand the socialization dimensions (parental restrictiveness versus nurturance), associated emotions (anxiety versus empathy), and forms of morality (proscriptive versus prescriptive) that serve as precursors to each self-evaluative moral emotion.

Real Morality vs. Pseudo Morality

Religions Promote Pseudo-Morality

Think there is no objective morality?

True Morality Not the Golden Rule…

Axiological Atheism Morality Critique: of the bible god

Babies & Morality?

“They believe babies are in fact born with an innate sense of morality, and while parents and society can help develop a belief system in babies, they don’t create one. A team of researchers at Yale University’s Infant Cognition Center, known as The Baby Lab, showed us just how they came to that conclusion.” Ref

Animals and Morality?

5 Animals With a Moral Compass Moreover, Animals can tell right from wrong: Scientists studying animal behavior believe they have growing evidence that species ranging from mice to primates are governed by moral codes of conduct in the same way as humans. Likewise, in the book: Wild Justice: The Moral Lives of Animals: Scientists have long counseled against interpreting animal behavior in terms of human emotions, warning that such anthropomorphizing limits our ability to understand animals as they really are. Yet what are we to make of a female gorilla in a German zoo who spent days mourning the death of her baby? Or a wild female elephant who cared for a younger one after she was injured by a rambunctious teenage male? Or a rat who refused to push a lever for food when he saw that doing so caused another rat to be shocked? Aren’t these clear signs that animals have recognizable emotions and moral intelligence? With Wild Justice Marc Bekoff and Jessica Pierce unequivocally answer yes. Marrying years of behavioral and cognitive research with compelling and moving anecdotes, Bekoff and Pierce reveal that animals exhibit a broad repertoire of moral behaviors, including fairness, empathy, trust, and reciprocity. Underlying these behaviors is a complex and nuanced range of emotions, backed by a high degree of intelligence and surprising behavioral flexibility. Animals, in short, are incredibly adept social beings, relying on rules of conduct to navigate intricate social networks that are essential to their survival. Ultimately, Bekoff and Pierce draw the astonishing conclusion that there is no moral gap between humans and other species: morality is an evolved trait that we unquestionably share with other social mammals.

Moral Naturalism (James Lenman)

While “moral naturalism” is sometimes used to refer to any approach to metaethics intended to cohere with naturalism in metaphysics more generally, the label is more usually reserved for naturalistic forms of moral realism according to which there are objective moral facts and properties and these moral facts and properties are natural facts and properties. Views of this kind appeal to many as combining the advantages of naturalism and realism. Ref

Moral fear and Moral love (which together motivate my axiological ethics)?

“Sometimes justice has to outweigh care and sometimes care has to outweigh justice.”

And one may ask or question how do you discern the appropriate morality course of action between what is ethically right? To me, it takes Axiology (i.e. value consciousness: value judgment analysis of ethical appropriateness do to assess value involved).

MORAL FEAR (fight or flight “justice perspective”):

To feel a kind of morality “anxiety” (ethical apprehension to potentially cause harm) about behaviors and their outcomes empathy (I feel you) or sympathy (I feel for you) about something moral that may be done, is being done, or that has been done, thus feeling of distress, apprehension or alarm caused by value driven emotional intelligence concern; moral/ethical anxiety to the possibility; chance (to do something as a moral thinker and an ethical actor) or dread; respect (to take the sensitivity of a personal moral choice that leads one to choose an ethical behavior(s) and grasping the moral weight of the actions involved and potential outcomes this engagement can or will likely create (using data from learning whether theoretical or practical to lessen the effect of an unpleasant choice as much as posable (morality development/awareness/goals/persuasion). “Moral Anxiety, improves us, while Social Anxiety kills. Some anxieties are indicators of healthy curiosity and strong moral fiber, while others are a source of severe stress. Knowing which is which can help you to navigate your personal, professional, and intellectual life more effectively.” Ref 

Moral fear thus is a kind of morality “anxiety” that motivates a fascinating aspect of humanity, which is that we hold ourselves to high moral standards. With our values and emotional intelligence and moral development, we gain a developed prosocial persuasion thus “tend to self-impose rules on ourselves to protect society from the short-term temptations that might cause us to do things that would have a negative impact in the long-run. 

For example, we might be tempted to harm a person who bothers us, but a society in which everyone gave in to the temptation to hurt those who made us angry would quickly devolve into chaos. And once we accept that emotion plays some role in complex decisions, it is important to figure out which emotions are influencing different kinds of choices. Therefore, when we make these moral judgments to an extent we are somewhat driven by our ability to reason about the consequences of the actions or are  influenced by their emotions to or about the outcomes of the consequences of the actions.” https://www.psychologytoday.com/blog/ulterior-motives/201308/anxiety-and-moral-judgment

*ps. MORAL FEAR (fight or flight “consequentialist ethics/utilitarian ethics”) is roughly referring to the fight-or-flight response, also known as the acute stress response, refers to a physiological reaction that occurs in the presence of something that is terrifying, either mentally or physically. The fight-or-flight response (also called hyperarousal, or the acute stress response) is a physiological reaction that occurs in response to a perceived harmful event, attack, or threat to survival. An evolutionary psychology explanation is that early animals had to react to threatening stimuli quickly and did not have time to psychologically and physically prepare themselves. The fight or flight response provided them with the mechanisms to rapidly respond to threats against survival. This response is recognized as the first stage of the general adaptation syndrome that regulates stress responses among vertebrates and other organisms. The reaction begins in the amygdala, which triggers a neural response in the hypothalamus. The initial reaction is followed by activation of the pituitary gland and secretion of the hormone ACTH. The adrenal gland is activated almost simultaneously and releases the hormone epinephrine. The release of chemical messengers results in the production of the hormone cortisol, which increases blood pressure, blood sugar, and suppresses the immune system. The initial response and subsequent reactions are triggered in an effort to create a boost of energy. This boost of energy is activated by epinephrine binding to liver cells and the subsequent production of glucose. Additionally, the circulation of cortisol functions to turn fatty acids into available energy, which prepares muscles throughout the body for response. Catecholamine hormones, such as adrenaline (epinephrine) or noradrenaline (norepinephrine), facilitate immediate physical reactions associated with a preparation for violent muscular action and :

• Acceleration of heart and lung action
• Paling or flushing, or alternating between both
• Inhibition of stomach and upper-intestinal action to the point where digestion slows down or stops
• General effect on the sphincters of the body
• Constriction of blood vessels in many parts of the body
• Liberation of metabolic energy sources (particularly fat and glycogen) for muscular action
• Dilation of blood vessels for muscles
• Inhibition of the lacrimal gland (responsible for tear production) and salivation
• Dilation of pupil (mydriasis)
• Relaxation of bladder
• Inhibition of erection
• Auditory exclusion (loss of hearing)
• Tunnel vision (loss of peripheral vision)
• Disinhibition of spinal reflexes
• Shaking

The physiological changes that occur during the fight or flight response are activated in order to give the body increased strength and speed in anticipation of fighting or running. Some of the specific physiological changes and their functions include:

• Increased blood flow to the muscles activated by diverting blood flow from other parts of the body.
• Increased blood pressure, heart rate, blood sugars, and fats in order to supply the body with extra energy.
• The blood clotting function of the body speeds up in order to prevent excessive blood loss in the event of an injury sustained during the response.
• Increased muscle tension in order to provide the body with extra speed and strength. Ref, Ref

Here is a little on Consequentialist ethics and Utilitarian ethics

*Consequentialist ethics: involves a class of normative ethical theories holding that the consequences of one’s conduct are the ultimate basis for any judgment about the rightness or wrongness of that conduct. Thus, from a consequentialist standpoint, a morally right act (or omission from acting) is one that will produce a good outcome, or consequence. In an extreme form, the idea of consequentialism is commonly encapsulated in the saying, “the end justifies the means“, meaning that if a goal is morally important enough, any method of achieving it is acceptable. Consequentialism is usually contrasted with deontological ethics (or deontology), in that deontology, in which rules and moral duty are central, derives the rightness or wrongness of one’s conduct from the character of the behavior itself rather than the outcomes of the conduct. It is also contrasted with virtue ethics, which focuses on the character of the agent rather than on the nature or consequences of the act (or omission) itself, and pragmatic ethics which treats morality like science: advancing socially over the course of many lifetimes, such that any moral criterion is subject to revision. Consequentialist theories differ in how they define moral goods. Some argue that consequentialist and deontological theories are not necessarily mutually exclusive. For example, T. M. Scanlon advances the idea that human rights, which are commonly considered a “deontological” concept, can only be justified with reference to the consequences of having those rights. Similarly, Robert Nozick argues for a theory that is mostly consequentialist, but incorporates inviolable “side-constraints” which restrict the sort of actions agents are permitted to do. Ref

*Utilitarian ethics: involve an ethical theory which states that the best action is the one that maximizes utility. “Utility” is defined in various ways, usually in terms of the well-being of sentient entities. Jeremy Bentham, the founder of utilitarianism, described utility as the sum of all pleasure that results from an action, minus the suffering of anyone involved in the action. Utilitarianism is a version of consequentialism, which states that the consequences of any action are the only standard of right and wrong. Unlike other forms of consequentialism, such as egoism, utilitarianism considers the interests of all beings equally. Proponents of utilitarianism have disagreed on a number of points, such as whether actions should be chosen based on their likely results (act utilitarianism) or whether agents should conform to rules that maximize utility (rule utilitarianism). There is also disagreement as to whether total (total utilitarianism) or average (average utilitarianism) utility should be maximized. Though the seeds of the theory can be found in the hedonists Aristippus and Epicurus, who viewed happiness as the only good, the tradition of utilitarianism properly began with Bentham, and has included John Stuart Mill, Henry Sidgwick, R. M. Hare, David Braybrooke, and Peter Singer. It has been applied to social welfare economics, the crisis of global poverty, the ethics of raising animals for food, and the importance of avoiding existential risks to humanity. Because utilitarianism is not a single theory but a cluster of related theories that have been developed over two hundred years, criticisms can be made for different reasons and have different targets. Karl Marx, in Das Kapital, criticizes Bentham’s utilitarianism on the grounds that it does not appear to recognize that different people have different joys: 

Not even excepting our philosopher, Christian Wolff, in no time and in no country has the most homespun commonplace ever strutted about in so self-satisfied a way. The principle of utility was no discovery of Bentham. He simply reproduced in his dull way what Helvétius and other Frenchmen had said with esprit in the 18th century. To know what is useful for a dog, one must study dog-nature. This nature itself is not to be deduced from the principle of utility. Applying this to man, he who would criticize all human acts, movements, relations, etc., by the principle of utility, must first deal with human nature in general, and then with human nature as modified in each historical epoch. Bentham makes short work of it. With the driest naivete he takes the modern shopkeeper, especially the English shopkeeper, as the normal man. Whatever is useful to this queer normal man, and to his world, is absolutely useful. This yard-measure, then, he applies to past, present, and future. The Christian religion, e.g., is “useful,” “because it forbids in the name of religion the same faults that the penal code condemns in the name of the law.” Artistic criticism is “harmful,” because it disturbs worthy people in their enjoyment of Martin Tupper, etc. With such rubbish has the brave fellow, with his motto, “nulla dies sine linea [no day without a line]”, piled up mountains of books.

An article in the American Journal for Economics has addressed the issue of Utilitarian ethics within the redistribution of wealth. The journal stated that taxation of the wealthy is the best way to make use of the disposable income they receive. This says that the money creates utility for the most people by funding government services. Many utilitarian philosophers, including Peter Singer and Toby Ord, argue that inhabitants of developed countries, in particular, have an obligation to help to end extreme poverty across the world, for example by regularly donating some of their income to charity. Peter Singer, for example, argues that donating some of one’s income to charity could help to save a life or cure somebody from a poverty-related illness, which is a much better use of the money as it brings someone in extreme poverty far more happiness than it would bring to oneself if one lived in relative comfort. However, Singer not only argues that one ought to donate a significant proportion of one’s income to charity, but also that this money should be directed to the most cost-effective charities, in order to bring about the greatest good for the greatest number, consistent with utilitarian thinking. Singer’s ideas have formed the basis of the modern effective altruist movement. ref

MORAL LOVE (tend and befriend “voice of care perspective”):

To me, this relates to care/caring ethics, which affirms the importance of caring motivation, emotion, and the body in moral deliberation, as well as reasoning from particulars.

This moral theory is known as “ the ethics of care” implies that there is moral significance in the fundamental elements of relationships and dependencies in human life. Normatively, care ethics seeks to maintain relationships by contextualizing and promoting the well-being of care-givers and care-receivers in a network of social relations. Most often defined as a practice or virtue rather than a theory as such, “care” involves maintaining the world of, and meeting the needs of, ourselves and others. It builds on the motivation to care for those who are dependent and vulnerable, and it is inspired by both memories of being cared for and the idealizations of self. Following in the sentimentalist tradition of moral theory, care ethics affirms the importance of caring motivation, emotion, and the body in moral deliberation, as well as reasoning from particulars. One of the original works of care ethics was Milton Mayeroff’s short book, On Caring, but the emergence of care ethics as a distinct moral theory is most often attributed to the works of psychologist Carol Gilligan and philosopher Nel Noddings in the mid-1980s. Though there are notable thinkers who express early strains of care ethics such as those that can be detected in the writings of feminist philosophers such as Mary Wollstonecraft, Catherine and Harriet Beecher, and Charlotte Perkins. Offering a general charged that traditional moral approaches contain a kinda of male bias, and asserted the “voice of care” as a legitimate alternative to the “justice perspective” of liberal human rights theory. Annette Baier, Virginia Held, Eva Feder Kittay, Sara Ruddick, and Joan Tronto are some of the most influential among many subsequent contributors to care ethics. Typically contrasted with deontological/Kantian and consequentialist/utilitarian ethics, is that of care ethics.

*ps. MORAL LOVE (tend and befriend “care ethics (ethics of care)/reciprocity (reciprocal altruism) ethics”) is similar to the fight or flight which is also only part of a bigger picture, according to Shelley Taylor, Ph.D., a psychology professor at the University of California, Los Angeles, and her colleagues. In the Psychological Review, as in evolutionary psychology, researchers describe how stress can elicit another behavioral pattern they call “tend and befriend”–especially in females. Tend-and-befriend is a behavior exhibited by some animals, including humans, in response to threat. It refers to protection of offspring (tending) and seeking out the social group for mutual defense (befriending), tend-and-befriend is theorized as having evolved as the typical female response to stress, just as the primary male response was fight-or-flight. This kind of gender determinism within the field is the subject of some controversy but I see it as to limited as well because we tend to use multiple strategies to further secure safety, depending of avalable resorces and if one regardless of gender persuasion is not able to either adequately defend themselves/or others (the fight part of  fight or flight ) or is not able to either adequately flee a given threat (the flight part of fight or flight ) then other options such as  The tend-and-befriend theoretical model was originally developed by Dr. Shelley E. Taylor and her research team at the University of California, Los Angeles and first described in a Psychological Review article published in the year 2000.

Here is a little on Care ethics and Reciprocal altruism

*Care ethics: is a normative ethical theory that holds interpersonal relationships and care or benevolence as a virtue as central to moral action. It is one of a cluster of normative ethical theories that were developed by feminists in the second half of the twentieth century. Here is a link to Feminist ethics. While consequentialist and deontological ethical theories emphasize universal standards and impartiality, ethics of care emphasize the importance of response. The shift in moral perspective is manifested by a change in the moral question from “what is just?” to “how to respond?”. Ethics of care criticize application of universal standards as “morally problematic since it breeds moral blindness or indifference.”

Some beliefs of the theory are basic:

1. Persons are understood to have varying degrees of dependence and interdependence on one another. This is in contrast to deontological and consequentialist theories that tend to view persons as having independent interests and interactions.
2. Those particularly vulnerable to one’s choices and their outcomes deserve extra consideration to be measured according to their vulnerability to one’s choices.
3. It is necessary to attend to contextual details of situations in order to safeguard and promote the actual specific interests of those involved.

Care ethics contrasts with more well-known ethical models, such as consequentialist theories (e.g. utilitarianism) and deontological theories (e.g. Kantian ethics) in that it seeks to incorporate traditionally feminized virtues and values which, proponents of care ethics contend, are absent in such traditional models of ethics. While some feminists have criticized care-based ethics for reinforcing traditional stereotypes of a “good woman” others have embraced parts of this paradigm under the theoretical concept of care-focused feminism. Care-focused feminism is a branch of feminist thought, informed primarily by ethics of care as developed by Carol Gilligan and Nel Noddings. This body of theory is critical of how caring is socially engendered to women and consequently devalued. “Care-focused feminists regard women’s capacity for care as a human strength” which can and should be taught to and expected of men as well as women. Noddings proposes that ethical caring has the potential to be a more concrete evaluative model of moral dilemma, than an ethic of justice. Noddings’ care-focused feminism requires practical application of relational ethics, predicated on an ethic of care. Ethics of care is also a basis for care-focused feminist theorizing on maternal ethics. Critical of how society engenders caring labor, theorists Sara Ruddick, Virginia Held, and Eva Feder Kittay suggest caring should be performed and caregivers valued in both public and private spheres. Their theories recognize caring as an ethically relevant issue. This proposed paradigm shift in ethics encourages that an ethic of caring be the social responsibility of both men and women. Joan Tronto argues that the definition of the term “ethic of care” is ambiguous due in part to the lack of a central role it plays in moral theory. She argues that considering moral philosophy is engaged with human goodness, then care would appear to assume a significant role in this type of philosophy. However, this is not the case and Tronto further stresses the association between care and “naturalness”. The latter term refers to the socially and culturally constructed gender roles where care is mainly assumed to be the role of the woman. As such, care loses the power to take a central role in moral theory. Tronto states there are four ethical elements of care:

1. Attentiveness
   Attentiveness is crucial to the ethics of care because care requires a recognition of others’ needs in order to respond to them. The question which arises is the distinction between ignorance and inattentiveness. Tronto poses this question as such, “But when is ignorance simply ignorance, and when is it inattentiveness”?
2. Responsibility
   In order to care, we must take it upon ourselves, thus responsibility. The problem associated with this second ethical element of responsibility is the question of obligation. Obligation is often, if not already, tied to pre-established societal and cultural norms and roles. Tronto makes the effort to differentiate the terms “responsibility” and “obligation” with regards to the ethic of care. Responsibility is ambiguous, whereas obligation refers to situations where action or reaction is due, such as the case of a legal contract. This ambiguity allows for ebb and flow in and between class structures and gender roles, and to other socially constructed roles that would bind responsibility to those only befitting of those roles.
3. Competence
   To provide care also means competency. One cannot simply acknowledge the need to care, accept the responsibility, but not follow through with enough adequacy – as such action would result in the need of care not being met.
4. Responsiveness
   This refers to the “responsiveness of the care receiver to the care”. Tronto states, “Responsiveness signals an important moral problem within care: by its nature, care is concerned with conditions of vulnerability and inequality”. She further argues responsiveness does not equal reciprocity. Rather, it is another method to understand vulnerability and inequality by understanding what has been expressed by those in the vulnerable position, as opposed to re-imagining oneself in a similar situation. Ref

1.Values (morality motivations): are a amalgam of personal, family, local or extended group environmental, religious and/or cultural content etc. we are what we eat we are the knowledge we consume and the ideas we are sounded by. Values to me thus are self driven ideals others influenced. I like to think myself out of the matrix though if I would have grown up in china would I not be a different me. Born rich and loved as a child be different or adopted be Angelina Jolie be forever changed. Or the love child of Jeffry Dahmer or Mahatma Gondi would I still be the same me with the same values? I think not. Values are not fixed they change throughout one’s lifetime they can be absolute or relative, the assumption of which can be the basis for any sort of chosen action. Thus, a value system is a set of consistent values and measures one chooses because of their connectedness to chosen ideals. Values to me can be a foundation upon which other thinking streams and measures of ideal integrity are based. Those values which are not physiologically determined and normally considered objective, such as a desire to avoid physical pain, seek pleasure, etc., are considered subjective, vary across individuals and cultures and are in many ways aligned with belief and belief systems only truth to a set of people.

2.Morals (personal morality): are not held by all in the same way since all are not held to Orthodox faith and though most start with good and bad or right and wrong values, which usually are personally, familially, socially or religiously give or in some way otherworldly defined, thus not universal.

3.Ethics (public morality): Ethics are not constrained by a given religion’s value systems to motivate its ideas of right and wrong instead it relies on universal truths found in universal principles of just human action. Ethics is set standers uses to personally engage with others and universal truths assist goals of universal ethics standards. Thus, ethics are general prosocial prescription we as morality aware beings in a rather universal way tend to have some awareness of and it is not just an awareness as in one who holds to ethics often get it applies to all peoples. Some may wish to devalue people but to do so is not really unethical, though often it can lead to unethical behavior. So what I am trying to highlight is how in the behaviour that the ethics violation could occur as the internal attitude of devaluing others would only be a possible morals violation such as one who valued virtue and not getting it but failing by the persuasion of devaluing the life of other humans. This simple internal devaluing of humans, that they may be doing is vile. But ethics would not be involved until public behaviors with others, as such ethics is not so much a persuasion as an adherence to a standard(s) that should cover all  thus it is highly applicable to utilize in environmental decision making.

In general I am a Universal Ethicist?