Adam has some interesting thoughts on Will Wilkinson’s critique of moral nativism. Will’s core thesis appears to be
The nature of the principles of universal grammar limits what can count as a natural language grammar. There is no language in which a suitably translated version of the sentence “Sock burger insofar loggerheads” counts as grammatical. Yet there have existed moralities in which cannibalism, ritual mutilation, slavery, and rape count as morally permissible. If the putative moral capacity can produce moralities that allow things that strike our judgment as monstrously immoral–if it doesn’t really rule anything out–it can’t account for the normativity of our judgments and the linguistic analogy fails.
My purely amateurish take is that native morality seems to exist and that it takes a form that is far more basic than what Will is describing here.
For example I propose this as an incorrect moral system:
It is morally right to cause great harm to Adam to prevent minor harm to Ben AND it is morally right to cause great harm to Ben to prevent minor harm to Chris AND it is morally right to cause great harm to Chris to prevent minor harm to Adam.
This system is incorrect because there is no way to assign moral weight to the harms on Adam, Ben and Chris such that this moral ordering makes sense.
In the language of mathematics our native moralism forces a partial ordering on the world of moral entities. Further a – perhaps the – relation in our partial ordering is harm.
For example, suppose we replaced “harm” in the scenario with “laughter.” Now the system is no longer morally incorrect.
Admittedly this is not well worked out but my sense is that the “moral entities” are key and that a partial ordering exists over them is important.

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Thursday ~ March 31st, 2011 at 9:57 pm
Johnnie Linn
I am not sure there is such as thing as a morality that “allows” things. A morality is a constraint on behavior.
Friday ~ April 1st, 2011 at 12:03 am
Psychohistorian
It doesn’t square with modern intuitions, but moralities that place a high value on suffering are not implausible. In particular, much of Christian morality (particularly reading the Bible at face value) suggests that suffering is good, or at that there are many, many things more important than happiness.
There’s nothing *inconsistent* about a morality that values suffering. Perhaps we are in some kind of simulation in which, at the end, people are rewarded for suffering and punished for happiness. Perhaps, if you were *truly* enlightened, you would understand how suffering is best.
You can call a morality inconsistent, you can claim it doesn’t match your own intuitions or those of some group of people, but you can’t meaningfully call it “wrong” in any objective sense. How would you know, besides by comparing it with your intuitions?
Friday ~ April 1st, 2011 at 7:30 am
Adam Ozimek
I’m not sure about this. On the one hand I agree that you could argue by requiring internal coherence to moral systems you can limit situations like this. But on what grounds would you claim moral systems need to be coherent? You could turn this around on me from my hypothetical and say “how will you prove to the native Amazonian chief that objective reality needs to be coherent?”, or that logic is true. But, I could say to the chief “allow me to develop an objective system for understanding the world, and with that I will make predictions that will demonstrate it’s truthfulness”. Then I would predict solar eclipses and put on impressive 10th grade science class demonstrations.
How, in contrast, could you demonstrate to him that a coherent moral system, or one that was internally consistent, is superior to any other?
Friday ~ April 1st, 2011 at 1:45 pm
Adam Ozimek
Ultimately, I think predictive ability is a universal way to demonstrate the validity of (many) objective claims that could be used to convince any human (given enough time and resources). Moral claims have no counterpart.
Friday ~ April 1st, 2011 at 1:46 pm
Adam Ozimek
Moral claims *don’t necessarily* have any counterpart, I should say.
Friday ~ April 1st, 2011 at 8:16 am
IVV
“It is permissible to greatly tax the people to keep the banks happy. It is permissible to fine and nationalize the banks to prevent them from gaining political influence. It is permissible to incite revolution against the politicians to protect the people from abstract oppression.”
Does this work?
Friday ~ April 1st, 2011 at 11:14 am
Wonks Anonymous
Haidt would warn against placing so much emphasis on harm, since most people assign it about equal weight with the other five dimensions.