Movement Is Not Progress

Before creating this, I searched online for instances of ‘movement is not progress‘ and ‘motion is not progress‘. I got results, but these results were generally either motivational or spiritual, which may amount to a different side of the same coin. To this contingent, movement is a necessary but not sufficient condition for progress. The dictionary defines progress as:

1. Forward or onward movement towards a destination

— or —

2. Development towards an improved or more advanced condition

Progress appears to be related to a specific type of movement: forward, but this still doesn’t seem to capture the essence of what we mean by the word progress. This is captured by the second definition by the inclusion of improved or advanced, but on what dimension are we assessing this improvement? Except in the minds of the adherents, this appears coincidentally to be arbitrary; anything in line with their wishes appears to be an advancement.

Unfortunately, progress is more than this still. Take the expanding universe model as an analogy—let’s not even discuss how a multiverse would further exacerbate things. Imagine that I can travel from Earth to Mars, and if I define Mars as the destination, then I have satisfied definition Nº 1, as I have made progress towards Mars (my stated destination), but I haven’t actually made any improvement. All I’ve done is changed position. I’ve gone from here to there, but now there is here, and here is there. If I retrace my route from Mars to Earth, again I’ve made progress under the first definition, but, in fact, I’ve just completed a circuit. Sure, I can argue that I may have done something on Mars that I can label progress: perhaps I’ve planted a flag or started a colony, but how is this progress. Following the same logic, is a cancer in your pancreas colonising your, well, colon progress? A disinterested observer taking the perspective of the cancer might say that the cancer has progressed or spread, but the patient may disagree with the assessment of progress.

In the sense that history is (anecdotally) written by the victors, we may have the illusion of progress, but as notables from Rousseau to Thoreau have quipped, progress is no progress. Even so, this progress presumes a wholesale concept of worse and better, yet there is no objective measure. This can only be claimed within some context. So, if I accept, within in the human domain, that Capitalism is better than Feudalism, then I can claim to have progressed. If I build a house on a plot of land, I can claim progress. Of course, to the previously standing wood, this is no progress. To the creatures who had occupied the wood, again, no progress. So, is progress a zero-sum game that I can qualify as a positive sum game by narrowly defining the system boundaries? Probably so, but let’s leave that for another day.

“Do not confuse motion and progress. A rocking horse keeps moving but does not make any progress.” ― Alfred A. Montapert

So what’s my point? My point is that there is only the illusion of progress, and that only in the realm of jingoistic specieism can we accept this illusion. In reality, there is no progress; there just is. We just are.

God is Dead. God is Necessary.

I stumbled upon Professor Jordan Peterson and his defenders of virtue morality, like Dr Stephen Hicks, and I decided to watch some vids.

Full Disclaimer: Not a fan

I ended up on his lecture about Carl Jung.

I’d been interested in archetypal and depth psychology for ages, and I’ve read most of Jung’s work. I still own all of the volumes of his complete works. The difference between me and Professor Peterson is that I take it as metaphor and, by his words, I presume that he doesn’t.

The video clip is cued to the location where Jordan says, speaking of Nietzsche,

“…‘God is dead, and we have killed him’ led Nietzsche to pose another question, which was: What are we going to do to replace him? Because Nietzsche believed—and I think he was absolutely right about this. I can’t see how it could be otherwise—, he believed that the morality that had structured Western society was predicated on the fundamental axiom of divinity, and so, as far as Nietzsche was concerned, the whole purpose of morality was dependent on that axiom being true—or at least being accepted as true. And when that axiom was knocked out by, say, the conflict between science and religion—because in some sense that’s what did it—, then the whole system no longer had anything to stand on and could become entirely questionable…”

The whole purpose of morality was dependent on [the existence of divinity] being true.

As I’ve said time and again, this is the primary reason people—especially those defending or seeking some sense of status quo, conservative vanguards, and morality warriors—insist on the existence of a real, objective moral centre or a good-enough version of it—one that coincidentally conforms to their worldview.

I’m afraid that I am going to need to hear something well more convincing than that because I’m not buying what these guys are selling.

The Poison of Subjectivism [video]

This essay contains the essence of CS Lewis’ arguments in his fascinating short book The Abolition of Man/Humanity.

In the video, Lewis knocks down a weak strawman argument about subjectivism. He starts with a backstory about biological evolution. In his setup, he conflates empirical tautological truth with moral truth and paints them as equivalent.

Lewis introduces right and wrong and good and evil in order to provoke an emotional to realists and cognitivists, and attempts to underscore it with an appeal to tradition wrapped in an appeal to authority and positive ad hominem  that ‘until modern times, no thinker of the first rank ever doubted that our judgments of value were rational judgments‘ [in situ].

Lewis notes that if one believes that morals are socially conditioned, then we could as soon have been conditioned differently, but he’s just trying to set up his next strawman, which is to say that some subjectivist, say, an educator or reformer, may ask us to improve our morality, and leads into his punchline, that subjectivism will surely ‘be the disease that will certainly end our species‘ [in situ]. I’ll ignore his eternal damnation quip as quaint.

He points out that some indignation toward the Third Reich (Godwin’s Law) is groundless, but what he continues to ignore is that this claim cannot be made on moral grounds. In fact, from the vantage of a Nazi at the time, they were doing the moral thing. Furthermore, had the Nazis won the war, this would be the prevailing morality.

Here Lewis tries to conjure an is from an ought by claiming that without ‘objective standards of good‘, then any ideology is as good as the next, and so he is simply tilting at windmills and arguing with this gossamer strawman. From this condition, he complains that one cannot measure better without an objective measure, so, therefore, there needs to be an objective measure. This, of course, is wishful thinking, like my complaining that I cannot win the lottery without winning the lottery, therefore, I must have won the lottery. (I accept payment by cash, cheque, or Bitcoin.)

In essence, the argument attempts to make a claim that a subjectivist wanting to make a moral claim of ‘better’ or ‘progress’ cannot because there is no ‘better’ or ‘progress’, these terms being subjective. The strawman here is that a subjectivist would make this claim on the basis of moral argumentation. As even Lewis notes, subjectivists claim value judgments as sentiments or complexes, so preferences. This is true; so the claim would be based on a preference rather than on a moral one.

He proclaims that the question ‘why should we preserve the [human] species?’ is somehow profound. It’s a valid question, but, again, it can be answered outside of the realm of morality—constructed or otherwise. Then he goes down some instincts rabbit hole based on this faulty premise but tries to circle back to his standby old universal moral law.

From the rabbit hole down a slippery slope down a rat hole, he rambles anecdotally. Tailing the vid with some supposed objective prescriptions, it mercifully ends.

Neoclassical Morality

Episode 8 of The Moral Foundations of Politics with Ian Shapiro was another difficult lesson to watch—rather to listen to—the student responses. Evident is the degree of indoctrination or brainwashing these students have been through. I want to document some pieces I feel are relevant to my position.

  1. The fact that morality is perniciously imposed and infused on the unsuspecting
  2. The fact that property rights change over time
  3. The fact that legal interpretation changes over time

The responses were primarily knee-jerk responses anchored on institutional indoctrination. Whilst it makes sense to indoctrinate a group, I am opposed to imposing an obvious relative morality but passing it off as absolute.

Asking how prostitution could be illegal when sex and commerce are both legal, the responses—to be fair, only a couple people responded—were about how it might somehow ‘harms’ women or society as a sort of negative externality, be violent, have been coercive or a form of slavery, have involved a married or otherwise committed spouse, or have involved an under-aged person. These were poor man’s strawman arguments at best, each potentially with merit, but each a separate issue from the question.

In fact, we can likely find evidence of each of these in a ‘typical’ employment situation: coercion, under-age, a threat of violence, implied or expressed; the spousal issue doesn’t fit these situations, but even if we want to legislate keeping people safe from their own actions, it is as illegal for unmarried persons, so the rationale is insufficient.

The point I hold is that prostitution in and of itself is no more exploitative than any other source of employment, a source income. Given that Western society imposes income as the primary means to support one’s self, the wrong here is that artificial barrier. Were income not a veritable necessity, prostitution to earn money (or use as a barter) would also be unnecessary. This is not to say that the other aforementioned objections would be resolved; this because, as I mentioned, they are different issues.

Next, we are told that marital rape originally not considered a crime because a woman was considered to be chattel property transferred patriarchally from her father to her husband. As I’ve written previously, I do not subscribe to the notion of property in the first place, but taken that as given, it is obvious that property is determined through whimsy. Property rights change over time, whether receding as just noted or expanding to include intellectual property and the expanse of patentable ideas. It’s disconcerting that application of the law can be so arbitrary and, though perhaps not capricious, frivolous. And given it is all open to interpretation, the pendulum can swing in the other direction, as the women of Iran and other fundamentalist theocracies has experienced.

Apparently, I’m done ranting. Basic income has been mentioned as a solution to some prostitution, as some women participate out of desperation. Though I feel that this might kerb some prostitution, some women would still seek to supplement this base income, if only to advance their personal standard of living.

Classical Utilitarianism and Distributive Justice

I watched this vid in the excellent video series, Moral Foundations of Politics.

Professor Shapiro seems to misunderstand or misstate (I’ll go with misstate) the concept of diminishing marginal utility when he describes the utility of beer and aspirin, as he misses the point that under the theory of diminishing marginal utility, the marginal utility will decrease to zero and continue into negative space. The scenario to get more beer to sell doesn’t make sense.

Image: Jeremy Bentham