Leitmotif

Reason as the Leading Motive

Posts Tagged ‘identity’

The Nature of Emergencies

Posted by Jerry on April 2, 2008

When discussing the ethics of emergencies, I have encountered the objection that if a moral system is unable to properly address life-boat scenarios, then the system is at least inadequate if not completely worthless. The argument is that a significant number of people actually do face emergency situations on a daily basis; if a philosophy is unable to address and offer moral prescriptions for such people in such situations, then—effectively—the philosophy has ignored a huge chunk of the human population and is inapplicable to them.

Let us consider the validity of such an objection. Here are some statements that highlight the dire plight and struggles of a large number of people around the world: 

  • Across the world, one child dies every five seconds due to hunger-related causes.
  • Nearly one in three people die prematurely or have disabilities due to malnutrition and calorie defeciencies, according to the World Health Organization.
  • In 2005, about 10.1 million children died before they reached their fifth birthday.
  • 25 million people have died from AIDS, which has caused more than 15 million children to lose at least one parent. Approximately 39.5 million people are living with HIV/AIDS in the world.

From the above, one would surmise that the world is indeed in a chronic state of emergency—that human life qua life is essentially always in a chronically anxious and uncertain mode of living. Are we always in an emergency?

This line of thought is grossly fallacious: it confuses the categories of the metaphysical and the empirical or man-made. A given state of affairs in empirical reality does not determine the metaphysical nature of reality. Reality is as is. Human life—by virtue of human free will—often diverges from the norm and ideal of its own nature. For example, while external reality contains and permits no contradictions, human minds and actions often involve contradictory ideas or behavior.

The emergencies faced by a large number of people around the world is a description of the actual state of affairs in the world; in other words, it is am empirical observation. This, however, does not mean that life qua life (in the metaphysical sense) is chronically in a state of emergency. It is meaningless to speak of emergencies without some reference to normality or normal conditions; it is an aberration from normal conditions that is regarded as an emergency. In the context of this discussion, “normal conditions” refers to the identity of reality as it is. Examples of an aberration in reality would be when you face a contradiction due to incorrect premises or irrational actions, or when natural or man-made disasters make nature hostile and threatening to your life.

An emergency situation, therefore, by definition involves a divergence from the normal state of affairs in accordance with the identity of reality. For example, a normal human heart functions in accordance with its identity, i.e., it does what it is metaphysically equipped to do. A malfunctioning heart is an aberration from this normality because its proper functioning is hindered. This creates a state of emergency with regard to the heart.

As a thought-experiment, imagine that 90 percent of the human beings on this planet suffered cardiac arrests at the same time. Would we be philosophically justified in stating that the essential identity of the human heart has now changed? That is, would it make sense to redefine the essential identity of the human heart? Hopefully, this comes across as an absurd suggestion. It is not the number of cardiac arrests that determine the metaphysical nature of the human heart; likewise, it is not the innumerable instances of crises in human lives across the world that determine the metaphysical nature of life and this universe.

Therefore, to claim that human life qua life is always an emergency is to plead for a redefinition of the essential identity of reality and human life. It is not just a particularly sloppy error in thinking but a grossly malevolent perspective on life and reality.

Every moral theory—of any philosophical system—has to rest on a metaphysical view of existence. It has to begin with a set of premises that define the nature of reality and then build a moral theory that prescribes moral actions that will indeed work in such a reality, because it is based on the way in which reality functions.

A moral system cannot be constructed on premises derived from emergency situations because emergencies do not determine or change the metaphysics of reality as such. One example of an emergency situation is wherein no volitional choice by the human agent is possible; therefore, in such a situation, no moral prescriptions can exist as well. However, it is a self-evident fact that we are regularly faced with alternatives in normal conditions and we certainly do make choices; therefore, a moral system must respect and recognize this metaphysical fact in the kind of prescriptions it offers.

Another example of an emergency is wherein a man acts to save the life of another person—perhaps even at the cost of his own life; to apply this as a principle of behavior even in normal state of affairs is to condemn every man to matyrdom—as a sacrificial animal for the other. I hope there is no need to speculate about the consquences of such a moral prescription.

Thus, to fabricate a contorted moral system on the premises of such emergency situations will result in disastrous consequences. A logical system of premises that is based upon the metaphysical nature of reality and human life is the only foundation for a proper code of morality.

Posted in General Work/Life, My Theories and Ideas, Objectivism, Philosophy, Political Issues, Rights and Morality, The Best of Leitmotif, Uncategorized | Tagged: , , , , , , , , , , , | 16 Comments »

My Invisible World

Posted by Jerry on January 24, 2006

I am not a “one world-er”. I despise the concept of drowning individuality into the masses of collectivism. I do not wish to see the countries of this world consolidating power and creating monolithic institutions of governance over all.

And similarly, I do not wish to see countries that carve their boundaries in the hearts and minds of people. I do not want governments telling their people where to travel, who to live with, who to fall in love with, where to buy from, and who to sell to.

I am shocked at how our governments even dare to prescribe the kinds of relationships individuals can have with one-another. I am appalled by the brazen interference of the government in my decision to have a family or a relationship across political boundaries.

I believe that the only reason we have let governments become so viciously powerful and have anesthetized ourselves to their interference in our lives is because collectivism and the acceptance of the majoritarian opinion is considered valid, ‘democratic’, and even morally fair.

Just as in our private lives, we have tended to accept the collectivist opinions of our culture, our tribe, our religion, our tradition, our race, our sexual orientation, our class, our nationality, our ethnicity, our status, our society – we accept and become obedient to these collectivist forces in our lives and so, extrapolating that to the geo-political scale, we find it only logical that we become obedient to what our government tells us to do – regardless of whether that is even the proper role of the government. We are so used to subsuming our individuality to larger collective voices that we now think it is only proper to be obedient to these masses, and we sometimes even actively seek to identify ourselves with it.

In our lives, we listen to our parents about who to marry or what career to choose, we look to our race to decide who to select as a romantic partner, we look to our priests and religious leaders to tell us what to believe and what is moral, we observe the trends of our socio-economic class to decide which clubs to join and who to be affiliated with, we look to our traditions to decide how to act and what to celebrate – all these are instances of our collectivist desires to seek our personal identity in things above and beyond ourselves.

It stands to reason then that these same collectivist tendencies allow us to stand by the roadside nonchalantly as the government (the collective replacement of the race, or the tribe, or the religious leaders) decides to pass law after law, dictating how we live our private lives.

Ban smoking. Ban gambling. Ban drugs. Don’t ban alcohol. Ban foie gras in restaurants. Ban mowing your lawns on Sunday. Cannot bring your lover from Brazil to the US just because you love them, etc. etc.

I want a world where the government is invisible. I want to live in a world where there are no nation-states interacting or trading with each other, but individuals – only individuals – from different countries freely trading and interacting with each other. A world of invisible boundaries and invisible governments. A world of individuals who seek no higher identity above their own selves.

Wishful thinking? Yes.

Posted in Culture, General Work/Life, Immigration Issues, My Theories and Ideas, Philosophy, Political Issues, Uncategorized | Tagged: , , , , , , , , , | 7 Comments »

 
%d bloggers like this: