Trading Lives Without Anger

Heinrich Hoerle, 1930, Monument to the Unknown Prosthesis

 Posted by Allister Marran

The COVID-19 crisis has brought into sharp focus modern man’s ideological belief that he has mastered science and medicine, and has so defeated—or at least delayed—the intrusions of the Grim Reaper.  Our misplaced belief that medical science can cure any ailment means we want to try to save everyone—and when we cannot, there is dismay and fury.

Centuries of loud, proud pronouncements from researchers, scientists, and the medical community, of sound progress being made in the battle against age-old enemies like cancer, malaria, tuberculosis, and innumerous mortal ailments has lulled us into a false sense of security—a perception of invulnerability and ultimately immortality.

What happens, then, when death becomes an inevitable choice?  What if the choices set before us are choices which must choose death in any event?

Whilst the achievements of medical science cannot be overstated, and are undoubtedly impressive, our somewhat conceited overestimation of our ability to stave off death indefinitely has led us to a crossroads today which opens up the social, spiritual, and philosophical question of where to draw the line, who to try to save, and at what cost—if death is indeed inevitable.

At logical extremes, there are two distinct, divergent—apparently incompatible—viewpoints that could be held and debated. In the context of the coronavirus, or COVID-19:

• Firstly, that we should lockdown indefinitely, or until a treatment or vaccine is found, saving every life we can at any cost.

• Alternatively, when the cost becomes too high, to start trading the lives of the old and the sick for that of the starving young and poor.

There have of course been many pandemics, and COVID-19 is just be the latest contagion in a long line of similar illnesses that have ripped through the human population over the last hundred or so years—starting with the Spanish Flu in 1918, and continuously assaulting us before retreating and coming back again in different forms and kinds.

There is a difference this time, however.  The connected world and social media has allowed the world to track the progress of the disease and monitor its devastation, and the real-time outrage has been swift, palpable, and highly publicised.

A minister who has presided over countless funerals told me recently that there has been a perceptible change in the emotions expressed when family and friends come together to bury loved ones.  The old markers of grief and the grieving process are replaced with anger and fury today. 

But our fury has no object; it is just the way things work.  There must be a middle road—to save who you can, but allow those whose time has come to leave.  A realisation and philosophical embracing that our time on earth is finite, which in turn adds value to the little time we do have.  To say goodbye without anger or pain or fury, because after all, shouldn’t your last memory of a departed one be tinged with memories and feelings of love, not hate?

How Shall We Re-establish Ethics in Our Time?

Posted by Thomas Scarborough

We have nothing to show today, writes Simon Blackburn, for ethical foundations. At the beginning of the 21st century, we are ethically adrift. Not reason, not religion, not intuition now seem adequate for grounding our behaviour.

Not only does this present us with a philosophical problem. On a social level, we are conflicted and disorientated with multiple ethics, while on a global level, our ethics increasingly seem to have come apart – with deepening poverty, social disintegration, and environmental destruction being the order of the day.

Philosophically, it was David Hume who first observed that we cannot derive an 'ought' from an 'is'. We cannot, on the basis of a handful of facts, derive any values. Gradually, over the following centuries, this idea took hold – until, with Ludwig Wittgenstein, it achieved a wide acceptance. 'Whereof one cannot speak,' he wrote, 'thereof one must be silent.' He was referring, most importantly, to ethics.

How, then, shall we re-establish ethics in our time?

Many, today, would consider the very question to be foolish. Yet given two simple conceptual prerequisites, I propose that we may indeed re-establish ethics, philosophically:

• Prerequisite 1. The fact-value distinction would have to be set aside. This, I believe, should be possible by ridding ourselves of facts – and with facts, of things (facts are, after all, about things). This may not be as difficult as it seems.

• Prerequisite 2. We would need to reduce our world to relations, and only relations – without the existence of facts or things. Ethics – together with all other fields of inquiry – may then be defined in terms of relations, and relations alone.

With regard to the fact-value distinction then, it is important that we first understand that this rests on Hume's notion that all knowledge is subdivided into relations of ideas on the one hand, and matters of fact (and things) on the other. On closer examination, however, we find that this view cannot be sustained.

It was Francis Bacon who observed that the definitions of words have definitions. Similarly, we know that the features of words have features. Words, I have myself proposed, represent 'relations within relations'. Given that this is true, there can be no self-contained 'things'. Rather, our words (and thoughts) reach into an infinity of relations, and we speak about 'things' only by way of a truncated shorthand.

If, then, there are no self-contained 'things' in this world, and if our words (and thoughts) reach into infinity, then this must mean that we cannot speak truly about our world on the assumption that it is a closed system, in which we begin with axioms, origins, or specific reference points. This flies in the face of what we have before us. Rather, we need to step back from all systems, to view our world as an infinite canvas of relations.

I propose that we shall find, when we do this, that relations as a whole possess certain features – call them meta-features – many of which may only be recognised from a bird's eye view.

These features hold the promise of new ethical foundations:

• Feature 1. As we survey the infinite canvas of relations, we realise that some of the relations which we trace in this world do not in fact exist – and those relations which do not exist cannot form the basis of an acceptable ethics. Falsehood and deceit are, at bottom, attempts to trace non-existent relations.

• Feature 2. Since relations represent an infinite canvas – and any containment of relations detracts from this – the relations which we trace should range through all the world. The more we limit the scope of the relations which we trace, and the more we view things in isolation, the more we are at risk of fault or shipwreck, in any field.

• Feature 3. Since the relations which we trace should range through all the world, our ability to trace relations should not be obstructed or manipulated. This means that secrecy, propaganda, and misrepresentations are ruled out. Above all, an ethics of relations would favour an open society, since openness is a prerequisite for arranging our world.

• Feature 4. Relations are infinite, yet our minds are finite. Since our minds are capable only of encompassing limited regions of relations, this means that there will inevitably be relations which lie beyond our power to explain – and beyond our control. We need therefore to be acutely aware of our limitations of thought. There is no place for hubris.

• Feature 5. Infinite control is required to conquer infinite relations. Therefore our limitations may create within us powerful totalising urges. In view of our limitations therefore – which preclude any final ability to master our world – any ethics should avoid such totalising tendencies.

• Feature 6. When we elevate any given values above others in an infinity of relations, our (justified) fear that such values are empty and illusory grows. This may lead to a dysfunctional ethics, which drives us to fundamentalism – where fundamentalism is resistance to the fear of finding one's foundations to be exposed as baseless.

• Feature 7. We need to consider that we live in a world where new relations are continually emerging, which did not exist before, and in many cases were unimaginable just so many years ago. This means that ethics does not and cannot stand still.

Finally, when we view our world as an infinite canvas of relations, and only relations – having banished both 'facts' and 'things' – we may now define fact as those relations which are as we think they ought to be, and value as those relations which are as we think they ought not to be. In both cases, then – in all cases – we speak, at bottom, of 'ought'.

With careful consideration, we come to see that all of the natural and the human sciences, and all of our common life, represent value, not fact. Thus we escape the albatross of the fact-value distinction, and bring back ethics into the fold of philosophy.
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For a deeper exploration of these themes, one may refer to the author's Metaphysical Notes.