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Eternal Values, Evolving Values, and the Value of the Self Christine M

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Eternal Values, Evolving Values, and the Value of the Self Christine M Eternal Values, Evolving Values, and the Value of the Self Christine M. Korsgaard Forager: “Of course we have headmen! In fact we’re all headmen … Each one of us is headman over himself.” – A San !Kung forager1 Farmer: “For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves.” – Romans 2: 142 Early Fossil-Fueler: “The human being … is subject only to laws given by himself … Autonomy is … the ground of the dignity of human nature.” – Immanuel Kant3 Ian Morris assures us that he does not think his view imPlies “that what is (let alone what has been) is what ought to be.”4 Nevertheless, Morris’s sPeculations raise questions about the relationshiP between the values that PeoPle actually do hold, or have held, and the values that we ought to hold, if indeed there are any such values. In order to make it less cumbersome to talk about this, I want to mark the distinction terminologically, but it turns out that that is rather hard to do. I could call the values that we ought to hold “real values,” but I am afraid that some readers 1 Originally quoted by Richard Lee in The !Kung San: Men, Women, and Work in a Foraging Society (Cambridge: Cambridge University Press, 1979), P. 348. Quoted by Morris on P. X (19/6 – this is the page number in the pdf). 2 The translation is that of the King James Bible. 3 Immanuel Kant in The Groundwork of the Metaphysics of Morals, translated by Mary Gregor (Cambridge: Cambridge University Press, 1998), 4:432 and 4:436. The numbers are those of the volume and Page number of The Prussian Academy Edition of the Works of Kant, found in the margins of most translations. 4 Morris, ChaPter One, PP. X (7/7) Eternal Values, Evolving Values, and the Value of the Self A Commentary on Ian Morris’s Tanner Lectures Christine M. Korsgaard p. 2 might take that to mean, “the values that PeoPle really hold,” as opposed to, say, “ideal values.” I could call the values we ought to hold “ideal” values, but of course the values of a culture always rePresent its ideals, whether they are the values it ought to hold or not. Another oPtion is to call the values that we ought to hold “moral values,” but that might also be confusing, since it might be taken to refer to the kind or the content or the function of the values in question. We think of things this way when we identify “moral” values as the ones that govern human relationshiPs, as opposed to say, the aesthetic values that govern our assessment of works of art and beauty. The values that Morris focuses on, embodied in our attitudes towards violence and various forms of equality and hierarchy, are all “moral values” in that sense, whether they are the ones that are actually embodied in some society or culture’s attitudes, or the ones that ought to be enshrined there. My solution will be to comPound the available adjectives, and call the values that we ought to hold “real moral values.” For the other side of the contrast, I am going to borrow a word from legal theory. In legal theory, the statues that are actually written down and enforced by a society are called “Positive laws,” while the laws, if any, that ought to be enforced – the ones we can endorse from a moral Point of view – are, at least in some traditions, called “natural laws.” This distinction has its roots in Stoic ethics and the natural law theories of morality that are derived from Stoic ethics. But it goes all the way back to Aristotle, who distinguished “legal” from “natural” justice, asserting that natural Eternal Values, Evolving Values, and the Value of the Self A Commentary on Ian Morris’s Tanner Lectures Christine M. Korsgaard p. 3 justice is the same everywhere and, as he says, “does not exist by PeoPle’s thinking this or that.”5 So I will call the values that PeoPle actually hold “Positive values,” and ask you to hear that on an analogy with Positive law. Positive values vary from age to age, society to society, culture to culture, and era to era. Real moral values, I will suPPose, do not vary, at least not at bottom, because if there are genuine differences between the values that, say, foragers ought to endorse, and the values that farmers ought to endorse, we will be able to exPlain those differences in terms of yet more fundamental real moral values that farmers and foragers both ought to endorse. Aristotle emPhasized that natural justice is everywhere the same. Early modern moral PhilosoPhers liked to make the same point even more emPhatically by saying that values are eternal and immutable. PhilosoPhers do not go in for that way of talking much any more, but if we did, then we might see the difference between real moral values and Positive values as the difference between eternal values and values that are in fact endorsed only in certain times and Places. One reason why Morris’s ideas raise questions about the relation between positive values and real moral values is that he suggests that Positive values are shaPed in Part by biological evolution, and that raises questions about whether real moral values are shaPed that way as well. Morris cites Frans de Waal’s Tanner Lectures, also given at Princeton, in suPPort of the claim that “our values have 5 Nicomachean Ethics 5.7 1134b18. I am quoting from the translation by W. D. Ross revised by J. O. Urmson in The Complete Works of Aristotle (Princeton: Princeton University Press, 1984), P. 1790. Eternal Values, Evolving Values, and the Value of the Self A Commentary on Ian Morris’s Tanner Lectures Christine M. Korsgaard p. 4 evolved biologically in the seven to eight million years since we sPlit off genetically from the last common ancestor we shared with the other great aPes.”6 I was also a commentator for Professor De Waal’s lectures, and I would like to rePeat a Point I made then, though in a slightly different way.7 If we are going to talk about the evolution of values, it is imPortant that we attend to the fact that it is not only the content of our values, but the very form of valuing, that must have evolved. What I mean by that is that valuing is a different kind of mental attitude than say, liking something, or wanting something, or being instinctively drawn to do something, or feeling comPelled to do something. I will say how it is different below. Whatever exPlains our values must also exPlain the origin of that distinctive mental attitude or activity. Evolution’s contribution must involve giving us the caPacity for valuing things, not, or at least not just, the content of our values. There are three reasons why this is imPortant. First, Morris follows De Waal in suggesting that some of the other animals also have moral values.8 I do not find this Plausible, not because I think that the other animals act badly, or something like that, 6 Morris, ChaPter One, P. X (7/7) The reference is to Frans De Waal, Primates and Philosophers: How Morality Evolved, edited by StePhen Macedo and Josiah Ober (Princeton: Princeton University Press, 2006). 7 Christine M. Korsgaard, “Morality and the Distinctiveness of human Action,” in Frans De Waal, Primates and Philosophers: How Morality Evolved, PP. 98-119. For a fuller version of the argument my “Reflections on the Evolution of Morality” at http://www.amherstlecture.org/korsgaard2010/index.html. 8 Morris, ChaPter One, P. X (7). Eternal Values, Evolving Values, and the Value of the Self A Commentary on Ian Morris’s Tanner Lectures Christine M. Korsgaard p. 5 but because I think they are incaPable of the distinctive mental attitude that I call “valuing.”9 Again, I will exPlain why below. Second, I think that once we remind ourselves that valuing is something that PeoPle do, we may see a route to identifying real moral values. They would be the ones that would be held by PeoPle who were doing their valuing correctly. That is to say, it is Possible that once evolution has Put the caPacity for valuing things into Place, it is the correct exercise of that caPacity that determines the content of real moral values, rather than evolution itself. Of course, a skePtic might doubt that anything counts as “doing your valuing correctly.” But the bare fact that a capacity evolved does not prove that it has no correct exercise: after all, reason itself must have evolved. And – and this is my third point – Morris’s story, or at least the Part of his story that I think works, works better if there is something that counts as doing your valuing correctly – that is to say, more simPly, it works better if there are real moral values. Or rather, to Put the Point more carefully, it works better if the PeoPle that Morris is theorizing about think that this is so. The reason for this is simPle. Positive values can only serve the evolutionary and social functions that Morris identifies for them if the PeoPle who hold them take them to be real moral values. For Positive values to sustain forms of social organization made necessary by different methods of energy caPture, PeoPle must 9 De Waal’s target was PeoPle who think that animals are not “moral” because they are savage and ruthless.
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