Archives for posts with tag: morality

There was once a man named Abraham Lincoln. Now, Lincoln is known for a few things, like abolishing slavery, owning dapper hats, and a posthumous distaste for the theatre, but one story that is slightly less known is that one day Abe and a buddy were riding in a carriage discussing altruism. Lincoln was saying that there is no such thing as a truly selfless act, and his buddy was saying, yeah bro, there is. All of a sudden the carriage came upon an adorable little pig stuck in some mud. Abraham Lincoln demanded the carriage driver stop, leaped out of the carriage with his coattails all a-flutter, rolled up his sleeves, and rescued the pig. Dusting himself off, Abe climbed back into the carriage. His buddy, triumphant, declared, “Saving that pig did not affect you in the slightest! That was a truly selfless act!” and Abraham Lincoln, being the wise-cracking mother fucker that he is, smirked and replied, “If I hadn’t saved that swine, it would have bothered me all day.”

Do I agree with good ol’ Honest Abe? That there is no such thing as a truly selfless act? No, I don’t. I’m using this story to illustrate the fact that people who do nice things for themselves are smug assholes.

Too often do I hear people say to do nice things, and nice things will happen to you. Or to do nice things because it’ll make you feel good. Or do nice things and people will finally respect you. These are the reasons that Abe Lincoln claimed that a truly selfless act is impossible. Doing nice things for personal gain or self-image doesn’t make you nice. It makes you a dink. You’re like those people who are always so God damned cheerful, but everybody knows that it’s just a ruse and they’re really a creep. Just because your actions might be considered nice or beneficial to others, it doesn’t make you a saint if your justifications are self-serving.

A Batman once said that it’s not who you are underneath, but what you do that defines you. That may be how others will judge you, but it is not who you are. Your essence as a person is not based on the opinions of others, but on your consciousness alone. If the quality of that consciousness is based on self-serving motives, then regardless of how many pigs you save, you’re still kind of a twat.

The obvious alternative is to do nice things for other people. That is also stupid. There is no way to predict the outcome of a “nice” act, and so to rely on the reactions of other people to dictate the merit of an act will constantly vary. Did you ever give a gift you felt sure would make somebody happy, and have it rejected or met with apathy? It’s the thought that counts, right? The thought to do something nice for someone else? What good is a thought if everybody loses? An act cannot be judged based on its outcome because the outcome will never be known prior to the act itself.

So if the consequences of an act don’t define it, nor does its intent, the only thing left is the act itself.

But Dan, don’t actions lack any inherent value?

That is an excellent point, italicized text. We as subjects create the value for every single act, but that does not exclude the possibility of projecting that value outside of ourselves when it comes to morality. Therefore when we act, we do it not for ourselves or for others, but for the deed itself. This allows us to abstain from self-righteousness, as well as foregoing the risk of a moral quandary due to unanticipated consequences.

This does not mean that we are obligated to hold others to account under our morality, for it is still our own and will always be unique to us. Just because we project it outside of ourselves does not mean that we must forget its original source. Neither does this mean that absolutism is the answer, and projected morality does not have to be rigid, but can be just as fluid as the situation merits.

Hold on, so we’re just supposed to pretend that something that comes from within us is actually outside of us? How can a form of ethics be based on make believe? 

All forms of ethics are based on make believe. Ethics is impossible to nail down; hence why it’s one of my favourite things. This is just a theory of mine to prevent people from being terrible, and also to help them realize that deeds are not necessarily the only method of defining somebody’s character.

In order to disprove empathy, first it would be a pretty good idea to define what it is that I’m disproving. Since the internet is basically my dictionary now, I googled the term and it seems that empathy is: the ability to understand and share the feelings of another. That sounds pretty nice, right? Well, nice things tend to be bullshit.

So. Empathy.

How would one begin to empathize? Well normally an empathizer requires a subject towards whom he would be empathetic, and would likely foster that empathy by communicating with this subject. The most common way to communicate between human beings is through language, and that is the probable route that our empathizer would take. Just to be clear, I’m pretty sure empathizer is not a word, and I plan on using that fact to allude to my upcoming point. Language is a flawed concept. We can only understand things based on our vocabulary, and if we don’t have a word for something, there’s no way we can comprehend it. Part of the reason that cultures differ is because they have different vocabularies, and therefore different ways of explaining how the world works, which in turn leads to differing world views. So incredibly complex and abstract concepts like emotions and feelings being pinned down using such cumbersome tools as words seems unlikely.

This is on top of our subjective understanding of language. My understanding of the word ‘fear’, for example, would be based on my personal experiences with ‘fear’ as I interpret the expression. My experiences would be entirely different from another’s, and therefore how we define the word would be subjective, and thus even more difficult to communicate effectively.

But let’s say that somehow our victim is a cleverly verbose poet, who is able to perfectly communicate his emotions to our quixotic empathizer. Our victim’s father has died from incurable form of butt cancer, and after hearing such a tragic tale, our empathizer is moved to tears, and feels as though the emotions are truly being shared. HOWEVER, if our empathizer, after hearing our victim’s story, can go home and hug his own, living, father, there is no possible way that he truly understands what our victim is going through. Not having shared the same experience, the empathizer cannot know what it is like to lose a father if he himself has not suffered the same tragedy. In fact, I would go so far as to call it insulting if someone were to claim they knew how it felt if they had never gone through a similar experience.

But now, let’s kill our empathizer’s father. I can do this, because this is just a story to illustrate a point, and I can kill off any character that I choose. So, our empathizer’s father is dead now too. Hell, let’s say he even died from a bad case of the butt cancers. Our empathizer has now suffered through the same exact tragedy as our victim, and feels as though there is a mutual understanding between the two of them. But what if our victim and his father weren’t all that close? Ol’ Daddy took off when Victim was just a wee boy, and sure he wrote letters, but there was never any real paternal connection. Now dad is dead, and yeah, Victim is kinda sad, but really his eyes only welled up a bit and that was it. He didn’t even need a tissue. On the other hand, Empathizer and his dad were close. They played catch every weekend when Empathizer was growing up; they took fishing trips together during the summer; their relationship was basically a Brad Paisley song. I don’t think anyone would reasonably presume that the mutual experience of a father dying of butt cancer affected these two individuals in a similar enough fashion that one would truly understand what the other was going through.

Everyone lives a different life, and lives different experiences. These experiences shape not only how we see the world, but how we feel things as well. Because of this subjectivity, and our inability to invade someone else’s consciousness, I don’t believe empathy is a real thing.

What is empathy, then? When people tell us that their dad died, most people feel sad. Something happens. So, what the hell is going on?

I believe what happens is that people take the experience of the other, and imagine it happening in their own lives. Our empathizer would listen to the victim’s story, and would imagine what life would be like without his own father. This would cause the empathizer to feel the assumed connection with the victim, even if there is no true understanding. Or if the empathizer wasn’t close with his father, then he would use his learned understanding that people on occasion are close with their fathers, and would go from there. We rely on our own experiences to connect with other human beings.

But what if there is no experience that our empathizer has in his repertoire to fall back on? For instance, say our empathizer is a solid Bro, and our victim is a girl who was sexually harassed at work. Our empathizer has no experience with feminist theory, nor has he had any sort of meaningful conversation with a woman ever. He would, upon hearing our new victim’s story, imagine the sexual harassment in his own life, and probably would assume that to have some lady fondle his junk would honestly be pretty sweet. Thus he wouldn’t be able to understand where Victim #2 is coming from at all, and would more than likely assume that she was exaggerating the issue.

I believe that our natural ability to “empathize” creates more problems than it solves. Religious hostilities, sexist policies, cultural divides… you name it, and it’s probably because someone can’t comprehend what another person is feeling, and is using their “empathetic” ability to justify why making these choices isn’t that big of a deal. In Canada, our assimilationist policies regarding Aboriginals were based on our desires to civilize their people; European settlers would see the non-Christian lifestyle, and would try to “better” the lives of these savages, because the Europeans would want someone to do that for them if they were stuck in such a barbaric situation.

Since I’m not a heartless monster, I will offer up a solution to counter-act the destructive nature of empathy. Here it is: listen. Come at any problem under the assumption that you have no idea what the other person is going through, but with the understanding that they do. Then use real emotions like compassion and respect, and listen to what the other person has to say. Learn from them, and trust them to know what they are talking about.

Seriously, how hard is it to not be a dick?

There was a video I watched a few months ago (that I can’t find, otherwise I’d link to it) of a woman giving a lecture about women and objectification. She spoke at length about the perils of sexual body imagery, and how the cultural trend of the sexualization of women is destroying the psyche of women and girls everywhere. At the end of the lecture, she removed the make-up she was wearing as a final statement against contemporary beauty standards.

But if dressing “sexily” turns someone into a sex object, then how come dressing stylishly doesn’t make someone a “stylish” object? Or someone who dresses in skinny jeans and plaid a “hipster” object? Or someone who removes their make-up at the end of a lecture a “feminist” object? There is a discrepancy in there somewhere that concludes that only when someone exudes sexuality does it make them an object.

Jean-Paul Sartre suggests that we can only ever relate to people as objects, so to consider one aspect objectifying over another is moot. I tend to agree with him. Have you ever ran into a professor while you were in a grocery store? Did it seem a little… weird? Or your doctor, or maybe an employee from the butcher shop that you routinely frequent? When you see someone outside of the context that you’re used to them in, it tends to make people uncomfortable. The reason is because you’ve objectified them in relation to their profession: the teacher object, the doctor object, the butcher object; when they don’t coincide with the object into which you’ve made them, it weirds you out a little bit.

Maybe you think this only relates to the simple relationships in our lives, but think of your dad. Imagine running into him at a strip club. Or your sister being at a strip club in a slightly different context. This obviously doesn’t work if your family is very open about their relationship with the peelers, but say they aren’t. You would feel uneasy, and part of the reason would be because you can’t grasp your relationship with those people outside of the context that you’re used to them in. Being at a strip club does not coincide with how you have defined the Dad object. You can say your dad would never do such a thing, but how can you actually know that?

It’s impossible to grasp the consciousness of another human being, so all we really do is just guess based on the evidence of that person’s actions, come up with a little box that we assume that person fits into, and presto chango, that person is now an object that we can comprehend. That’s how it works.

So the problem isn’t objectification, and the problem isn’t objectifying a person down to the simplest of terms because we do that with our teachers and doctors and butchers. So all that seems to remain is the sex. Awful, dirty sex.

The biggest targets of controversy when it comes to the objectification of women are pornography and prostitution. These are women (and some men) that get paid to have that awful, dirty sex, and that’s apparently terrible. When one adult purchases a service from another consenting adult, money exchanges hands, and then both of them leave happy, that is the greatest sin of all. I’m talking of course about capitalism, which is a horrible economic system and should be abolished to make way for glorious communism. Selling sex is peanuts in comparison.

So outside of the inherently flawed nature of capitalism, these two acts are unhealthy because some guy is getting his rocks off. Which is… actually considered very healthy. And so long as he can separate fantasy from reality, his perception of women shouldn’t change. Most people don’t actually freak the fuck out when they discover their teacher doesn’t sleep in the school, neither would somebody be so surprised that the acts going on in pornography or in an escort’s bedroom don’t exactly line up with reality.

Or is the problem that prostitutes and porn stars degrade the very nature of sex by keeping it out of the realm of harmonious love? They’re not melding two souls to become one in the most physically intimate act that love and passion can create. And if that’s your idea of how sex should be, that’s fantastic. Honestly. But when you impose your own beliefs of how sexuality should be practiced on an entire culture, doesn’t that seem a little… phobic? Their sex doesn’t affect you in the slightest, and you should get over it.

So objectification is normal, selling things I will grudgingly admit to being fine, sexual release is healthy, and non-intimate sexy times is a-okay. So what’s the problem?

The problem is when sexual objectification occurs outside the realm of sexuality. When it’s used to sell cars, or beer, or things that have absolutely nothing to do with getting a hard-on and doing something with it. When it is literally everywhere you look. When the world is swamped with the image of the sexualized woman, when you have to go out of your way to find a woman in the media that isn’t sexualized to some degree, *THAT* is the problem. The world needs a variety of imagery so that people can see that there is more to being a woman than just a vagina on display, but we don’t need to devolve to puritanical dogma to achieve it. You certainly don’t need to throw out the heels and nylons. Even birds flaunt their plumage from time to time, but they’ve got amazing singing voices too.