Is morality choice or perception?

Anil Gomes, a Fellow and Tutor in Philosophy at Oxford, explains Iris Murdoch’s version of moral philosophy at the TLS:

Her views on moral philosophy are set out in three papers published over this period, none of them in the mainstream philosophy journals where her former colleagues might have come across them, later collected together as The Sovereignty of Good (1970). She presents herself throughout these essays as opposing a certain picture of moral philosophy. It is a picture, Murdoch tells us, that can be found in the work of R. M. Hare, where moral utterances are a kind of prescription, in Sartre’s existentialism, where moral value is created by our undetermined choices, and in the hero of many a contemporary novel. According to this picture, moral judgements are not in the business of describing how things are in the world. They cannot, that is, be true or false. Perhaps they express your emotions, perhaps they prescribe your actions, perhaps they announce your decisions – but whatever it is they do, they don’t tell you how things are in the world. Morality, on this view, isn’t a matter of finding out truths about the world; it is a matter of choosing which values guide your life.

I suppose that’s what I think, pretty much. If you subtract humans then surely it’s true that morality doesn’t describe how things are in the world – or you could broaden it and subtract all sentient beings. But at the same time it depends on what you mean by truths about the world…

Murdoch, Foot, Midgely and Anscombe – that wonderful generation of women philosophers – all rejected this idea of morality. The lessons of the war seemed to be that there is such a thing as getting it right or wrong, and that it mattered that one get it right.

Yes, in human terms, but if you subtract humans – etc.

Murdoch took the rejection much further than any of the others, and in a way which led her closer, in some guises, to Plato, and, in other guises, to a form of mysticism which will be familiar to anyone who has read her novels. The aim of the essays in The Sovereignty of Good is to replace this picture of moral life with an alternative, one that is adequate to our empirical, philosophical and moral existence.

What is this alternative picture? In contrast to her opponents, Murdoch stresses the reality of moral life. To acknowledge the reality of moral life is to recognize that the world contains such things as kindness, as foolishness, as mean-spiritedness. These are genuine features of reality, and someone who comes to know that some course of action would be foolish comes to know something about how things are in the world. This view is sometimes thought to be ruled out by a certain scientistic conception of the natural, one that restricts what exists to the things that feature in our best scientific theories. Such a view is too restricted, Murdoch thinks, to capture the reality of our lives – including our lives as moral agents. Goodness is sovereign, which is to say a real, if transcendent, aspect of the world.

Yes, but human lives. Humans are a contingent fact about the world. Opportunity and Curiosity haven’t reported back any kindness or foolishness on Mars, as far as I know.

Making sense of these ideas requires a metaphysics of morals, one that helps us to make peace with the existence of transcendent goodness. But if morality is to move us, we need not just a metaphysics of morals but also a moral psychology: an account of how we creatures, concrete as we are, are able to know about, and be guided by, the transcendent good. Here Murdoch aims to replace the metaphor of choice which dominated her opponents’ work with the metaphor of vision. We can look carefully, we can attend to people and their situations, and when we do so, we can come to know how things are in the moral realm, to know how people have behaved, and to know what we ought to do.

It’s interesting, I think, but not particularly convincing. I completely agree that “there is such a thing as getting it right or wrong, and that it matter[s] that one get it right,” but not that it’s somehow transcendent. I don’t think I believe in that kind of transcendence. (What kind then? Just the ordinary factual kind where you transcend an insult or an inconvenience.)

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