What is a worldview? We all have one. It’s possible that they can be explicitly known and explored, but more commonly they are a bundle of hidden assumptions tied together by a few professed beliefs you’ve either grown up with or adopted later in life. They can be passively absorbed from the society around you, or actively built through personal research and rational reflection. They aren’t always, if ever, perfectly consistent, but they have many interrelated and interlocking components, which makes them very difficult to shift. They’re sometimes called a "personal philosophy," but since 1790, when Immanuel Kant coined the German word weltanschauung in his book Critique of Judgment, the specific idea of a worldview has been adapted and adopted all over the world as a term that “refers to the framework of ideas and beliefs forming a global description through which an individual, group, or culture watches and interprets the world and interacts with it.”
What specifically does this framework of ideas and beliefs consist of? A brief search through the Internet turns up several different but often overlapping elements of what a worldview must include. According to several sources (1, 2, 3, 4), a worldview ought to:
…explain the nature of the world; give us direction; tell us what to value; tell us how to act; explain what we can know; provide consistency and coherence to the story we tell ourselves; incorporate facts that we encounter; explain how things function; tell us why we are the way we are; yield insights into our feelings and emotions; tell us how to organize politically; help us choose future paths; uncover the origins of the universe and life itself; give us meaning and purpose; answer questions about gods and other mysteries; tell us what is good, what is truth, and what is beauty; help us feel less terrified of death; shed light on our joys and sorrows; and guide us through our darker hours.
Such core beliefs of our lives "are often deeply rooted…and are brought to the surface only in moments of crises. [But] the philosophical importance of worldviews became increasingly clear during the 20th century for a number of reasons, such as increasing contact between cultures, and the failure of some aspects of the Enlightenment project, such as the rationalist project of attaining all truth by reason alone.” Adding to the difficulty of getting our worldwiews from fragmentation to integration has been the arrival of the information age. Ever since “the final decade of the 20th century, we have had an enormous amount of information at our disposal. On the one hand, this makes it easier for us to form an image of the world in which we live, but on the other hand this introduces a new type of difficulty, i.e. we must develop the ability to take into account all this information.” We now have all the facts we could ever consume, but many worldviews are struggling to properly digest them.
This rising complexity and clash of worldviews in the late-20th century reminds me of an illustrative passage of dialogue I just read in Dostoyevsky’s The Idiot, which was published in 1868 and therefore foreshadowed some of these issues. In the novel, one of the minor characters reacts negatively to the modernism of his time by appealing to some good old fashioned nostalgia (which never seems to go out of style). Recalling an earlier time, he said:
“Back then, people were driven by a single idea somehow, now they’re more edgy, more mature, more sensitive, able to cope with two or three ideas at a time…the man of today has a wider apprehension and, believe me, that prevents him from being as harmoniously integrated as they were in those days.” — Fyodor Dostoyevsky, The Idiot, 1868
Two or three ideas? Those were simpler times! What about when we are forced to cope with thousands of them? Or even just 100 that have been chosen very precisely to pick apart the tiniest inconsistencies in your worldview. How could anyone manage to be “harmoniously integrated” in the face of such a deluge? As I worked my way through Baggini’s book, it became apparent that he had ordered his thought experiments pretty much at random, and that made it very difficult for me to see how the changes he was causing might be strung together into a coherent summary of what I had learned. But then, this is a lot like life. And philosophy has been used to make sense of life for thousands of years.
In my first edition of Evolutionary Philosophy, I attempted to construct a worldview through the use of a simple list of 10 tenets, and then by using a more comprehensive set of questions on how to Know Thyself. Those were both non-traditional methods for philosophers, but now it’s more of a natural fit to try and sort the 100 philosophical thought experiments into a traditional construction of a worldview by using the six academic branches of philosophy: epistemology, logic, metaphysics, ethics, aesthetics, and political philosophy. These branches originate from very basic and universal questions: What do I know? How do I know it? Where do we come from? What is good? What is beautiful? How do we act? As I slot the lessons learned from 100 thought experiments into these six categories, I believe that all of the needs for a worldview which we listed above will be met. In fact, due to the overlap and repetition that exists in this list, we now know (specifically from #43 Future Shock) that one hundred philosophical thought experiments is more than enough to know the field.
Great. We know the journey will be worth it, so let’s get started. I’ll try to go through this as quickly as I can by summarising the lesson of each thought experiment in just a sentence or two (as I just did above after the hyperlink). If any summary doesn’t immediately feel right for your worldview, have a look at the thought experiment in full to see where one of us has gone wrong. And with that, we're off! First, to build a view of the world, we must gain some knowledge about it.
1. Epistemology
What do I know? From #1 The Evil Demon, we cannot be absolutely certain of anything. #62 I Think, Therefore? shows that not even cogito ergo sum is a bedrock. Everything is uncertain and all knowledge is probabilistic. In #41 Getting the Blues, we saw that knowledge comes only via sensory experiences. We haven't found any exceptions to this. This is reinforced in #13 Black, White, and Red All Over, where the physical nature of the universe creates an epistemic barrier to our knowledge. As a consequence of all this, #63: No Know shows that since we can never be certain that any TRUTH will remain unchanged in a changing universe, our cosmological revolutions need to sink in to our epistemological understanding. Knowledge can only ever be: justified, beliefs, that are surviving. For such an evolutionary epistemology, all theories are "true" only provisionally, regardless of the degree of empirical testing they have survived. #73 Being a Bat showed that this evolutionary perspective provides a clear and interlocking set of beliefs that consistently come together to help solve the most fundamental questions of philosophy.
What about the knowledge of others? What do they know? And what can we ever really say to one another? #47 Rabbit! showed that we cannot know for certain that we are talking about the exact same thing whenever we talk to someone, in this language or another. Through #74 Water, Water, Everywhere, we see that the meaning of our words evolves as more information comes in. This is why the many and varied efforts of philosophers of language to find logically perfect and universal definitions of meanings are doomed to failure. There is hope, however. #23 The Beetle In The Box shows that we cannot know what is inside other minds, but our shared evolutionary history makes it highly probable that there is much in common. For example, in #59 The Eyes Have It, vision has shared the same chemical basis across the entire animal kingdom for over a billion years. We can’t Know with a capital K what others see, but it is extremely likely to be the same as what we ourselves perceive. In #19 Bursting the Soap Bubble, our shared evolutionary history shows that we all see the world similarly, but we must still be open to hearing others’ views and change our minds when it is justified. In fact, according to #3 The Indian and the Ice, we absolutely must change our minds, although only when it’s appropriate.
How do we know when it's appropriate to change our beliefs? In #40 The Rocking-Horse Winner, we see that knowledge cannot be generalized from prior perceptions, nor predicted using the assumption that the universe is uniform. The best we can do is prove through falsification via the scientific method what does not work. In the face of this, #28 The Nightmare Scenario shows that there is a big difference between productive speculation, which is the hallmark of good science, and pernicious speculation that specifically eliminates the possibility of testable hypotheses. As shown by #51 Living in a Vat, there are infinite unfalsifiable notions about reality so none of them are more probable than any other. Therefore, none of them ought to have any bearing on our behaviour. In fact, as shown by #81 Sense and Sensibility, if a belief is completely unscientific because it is unfalsifiable, then the burden of proof for such strange ideas must fall on the person advocating the notion, since such things cannot be disproven, and there are infinite such nonsenses (like Bertrand Russell's teapot orbiting the sun, the flying spaghetti monster, or all historical notions of God). To reiterate, according to #93 Zombies, we cannot use our general epistemological uncertainty to arrive at any epistemologically certain statements, such as “physicalism is true” or "physicalism is false.” Philosophers seem to enjoy speculating about the unknown and fighting about what may or may not be there while the evidence is gathered by scientists, but none of these merely potential occurrences have any weight whatsoever to actually affect our current knowledge. They are observations with an n of zero.
So now that we have some knowledge—justified, beliefs, that are surviving—what can we do with this?
2. Logic
First off, as seen in #42 Take the Money and Run, logic puzzles alone don’t always teach us much. However, #6 Wheel of Fortune helps us see that our guts are bad at statistics. And to solve any paradox, like the one in #70 An Inspector Calls, you must carefully define unclear terms. #64 Nipping the Bud shows that simple answers to complex situations are always wrong in some way. And via #49 The Hole in the Sum of the Parts, it’s a “category mistake” to treat concrete things and abstract ideas as if they both existed as singular entities. In
#85 The Nowhere Man, we see that "meaningless statements" whose meanings seem clear is a contradiction in terms, but this is the kind of problem that was solved in mathematics by the invention of the concept of zero. Just as "the present King of France" or "the round square" don't refer to anything, neither does the number zero, and so such linguistic oddities might therefore be labeled xero, as in, they are neither true nor false, but technically xero. In another problem for the application of logic, we see in #16 Racing Tortoises that time cannot be slowed to a halt. This then shows us in #94 The Sorites Tax that the concepts of TRUE and FALSE were built on an ancient’s view of the universe as an unchanging and eternal thing. Once we discovered evolution in 1859, and the Big Bang was confirmed by background radiation in the 1960’s, our cosmological revolutions should have led to logical revolutions as well. You cannot impose eternal and unchanging TRUE/FALSE logic on an evolving and expanding universe. I call this the Static-Dynamic Problem of philosophy. One can only apply logic to a static picture where TRUE or FALSE definitions can remain valid. Once you move to the dynamic realm, classical logic breaks down.
Nonetheless, as in #61 Mozzarella Moon, when mutually exclusive ideas mingle, they must either adapt or go extinct, and it would be much better for all involved if the changes didn't have to come from violent conflict (might doesn't make right), so it's vital we figure out how to root out truly maladaptive thoughts by using logical reason alone. Sadly, as seen in #24 Squaring the Circle, irrational beliefs in gods are unaffected by rational arguments. And so we therefore must move to the subjective realm to understand emotions and other views about the nature of one's reality.
3. Metaphysics
Traditional metaphysics seeks to answer the questions: 1) What is there?; and 2) What is it like? On the first question, we see in #90 Something We Know Not What, that there is an impossible barrier to break through at the core of a physicalist worldview, which requires a fundamental assumption to be made in order to act at all. Then, in #63 No Know, we see that through the eons of the entire age of life, and over all the instances of individual organisms acting within the universe, the ability of life to predict its environment and continue to survive in it has required that ontologically the universe must be singular, objective, and knowable. If it were otherwise, life could not make sense of things and survive here. We may never know if that is TRUE, but so far that knowledge has survived. The objective existence of the universe may indeed be an assumption, but as a starting point, it now seems to be the strongest knowledge we have.
After this first assumption, we can (provisionally) bring into our worldview the entire accepted cosmology of scientific facts from the realms of physics and chemistry and their related offspring. But when we get to all the fields of biology and the social sciences, there are a few more mysteries left to uncover. Namely, the mind-body problem with its concerns about identity, consciousness, free will, artificial intelligence, and the rationality of emotions.
As for identity, #12 Picasso on the Beach shows that everything is ephemeral over long enough time horizons. #11 The Ship Theseus shows that identity is not a fixed, unchanging thing; all borders are fuzzy. In #2 Beam Me Up, we see that I am material, but not only this present material. That is because, according to #65 Soul Power, a full grasp of identity must be multi-level, it must take account of what the self knows as well as what others know, both of which change over time. #88 Total Lack of Recall expands on this by noting that according to Ubuntu philosophy, which has its origins in ancient Africa, a newborn baby is not a person. People are born without ‘ena’, or selfhood, and instead must acquire it through interactions and experiences over time. In John Mbiti's words: ‘I am because we are, and since we are, therefore I am.’ This helps explain why #46 Amoebaesque shows that none of the four traditional locations of identity — body, brain, memory, or soul — can stand alone to explain who “I” am. In fact, according to #38 I Am a Brain, our personal identity is some bundle of our purely physical body parts plus our mental parts that reside in our physical brains. As seen in #30 Memories Are Made Of This, the individual self can be regarded as the totality of a set of perceptions within a body. In #54 The Elusive I, it's even more apparent that we are collections of mental states or events: “bundles of perceptions”, as Hume said. This bundle theory view of the self may take away some personal, religious notion of a lonely, individual, immortal "I", but in return it binds us together with all of the rest of life who are in the same boat as "we" are. This is comforting. For #56 The Total Perspective Vortex shows us that we are just another species of animal life on a single planet orbiting one of the 30 sextillion to 30 septillion stars in the universe. We should feel awe when contemplating infinity and extinction, and exposure to both of these concepts does aid our judgment and moral character in choosing actions that comport with the meaning of life.
Can we really choose? Do we have totally free will? Or has everything already been determined by prior physical states? From our subjective perspective, something in the middle makes the most sense. #9 Bigger Brother shows that observer effects lead to unpredictable actions in humans. In #21 Land of the Epiphens, we see how thinking can affect our choices, and so hard determinism is unproven. According to #31 Just So, however, there is nothing outside of our evolutionary history that influences us. And so we arrive, via #25 Buridan’s an Ass, at the conclusion that the chaos of small influences in a changing universe may have been required to cause some decisions, especially in early forms of life, but our evolved freedom to now choose influences from any past action ever known and any possible future ever imagined gives us practically infinite free will now, even if that freedom is ultimately constrained at the limits of what is possible.
Is artificial intelligence something we can include in this realm of possibility? Can we create metaphysical subjectivity in new forms of existence? The limitations of epistemology in a physical universe mean we'll never know for sure, but according to #39 The Chinese Room, emotions, definitions for good and bad, and the ability to learn to meet a hierarchy of needs are probably enough to create strong artificial intelligence. They are all we have ourselves.
Psychology and all the related sciences of biology can then inform us about the physical basis for these mental things. In #18 Rationality Demands, we see that reasons and feelings are not separate, they influence one another. Further, according to #80 Hearts and Heads, there's a bi-directional feedback loop between reasons and emotions. These connections aren't always consciously known or personally understood, but the link is always there. Our job as philosophers is to improve the functioning of this system by improving the logic behind our evaluations so that our emotions motivate us in the right direction. But what then is the "right" direction? To answer that, we must have ethics and definitions for "good" or "bad."
4. Ethics
The most commonly cited source for human ethics today is religion. This invention is understandable because it fills the void of our longing to know how to survive in our inherently uncertain universe. As seen in #58 Divine Command, when environments are filled with harsh adults who are unable or unwilling to explain themselves, children learn to obey to survive. This can easily lead to a perpetual cycle as these children also learn to dominate when they can, and they don't learn to think clearly on their own. However, #95 The Problem of Evil shows that Gods have all just been made up ideas, and the particular one invented and followed by Judaism, Christianity, and Islam—the one that is supposedly omnipotent, omniscient, and all-loving—is a logical impossibility given the facts of the world. #45 The Invisible Gardner illustrates how scientific discoveries have made the gods of the gaps vanishingly small. Poof. In fact, according to #8 Good God, no gods tell us what is good; we determine it ourselves. In #78 Gambling on God, religious answers for epistemology and logic have been shown to be flat out wrong and dangerous. They must be discarded. All of the good benefits of religion can be provided by a secular worldview.
So what are the secular sources of ethics? Traditionally, in philosophy, as in #60 Do As I Say, Not As I Do, we see how any morally considered human behaviour has an intention, an action, and a result. That's the way an event is described prior to, during, and after it occurs. It's the way the past, present, and future are bound together by causality yet allowed to be looked at separately across time. Virtue ethics concerns itself with the intention behind an act. Deontology focuses on the action alone. Consequentialism focuses on the result. But all three may be evaluated individually for moral purposes. Also, #71 Life Support points out that neglecting to act is still an act that can be morally judged for intentions and consequences.
Exploring these philosophical options, deontological rules and universal virtues don't work by themselves because sometimes, as in #7 When No One Wins, it's possible to do long-term good by doing short-term bad. Even further, as in #99 Give Peace a Chance?, more deaths over the short term may be preferable to more misery and death over the long term, although empirically it's not very easy to know the difference ahead of time, and I personally am very glad that my best course of action hasn't involved such sacrifice. The most universally known deontological rule is #83 The Golden Rule, but the Golden Rule is simple calling for reciprocity, for empathy, for more cooperation. But this isn't enough! Cooperation towards what? Putting a bagel on Saturn? Subjugating ladybugs? Spreading the message of Moses? It's terribly misguided to focus on means without considering ends too.
Consequentialism or utilitarianism tries to focus on ends, but historically they have only considered well-being, pleasure, or avoidance of pain as the ultimate goal. #84 The Pleasure Principle, however, shows that pleasure of freedom from pain are not ends in themselves, they are means towards something else. They are signposts for how to act towards survival. #98 The Experience Machine says the best prospects for long-term survival and well-being lie in dealing with the real world. Pleasure or pain avoidance are merely proximate goals in service of an ultimate goal, they are not intrinsically or inherently valuable or costly on their own. This is partly why utilitarianism fails. In #89 Kill and Let Die, we see another reason is because human evolution, as well as the evolution of other advanced animals, is governed to a greater or lesser extent by a mix of genetic and cultural traits, so the practically unknowable value of one unique human to the cultural evolution of our species means we cannot weigh life and death trolley-problem decisions by using some simple rule such as "one human = one human." According to #96 Family First, the equal weighting of persons or sentient creatures in the theoretical mathematics of utilitarianism doesn't hold up in the real-life decision-making of individuals because we are not indistinguishable widgets that can be perfectly substituted one for another. While all human beings originally have equal standing for moral claims, the actual force of their claims on us is variable depending on many things such as our ability to satisfy their claims, their reputation from prior actions, or their possibility of reciprocating aid over repeated interactions in the future. In other words, as in #22 The Lifeboat, moral concerns are a force that behaves somewhat like gravity with stronger pulls by larger bodies at close distances often overshadowing the background tugs of fainter objects far away, and moral actions get harder to determine the farther away their actions are directed.
So prior sources of ethics all have problems. It's okay to discard these old values though, since we see in #27 Duties Done that oughts must be derived from more than just current norms of oughts. In #50 The Good Bribe, we see that in order to truly consider “the big picture” of a moral decision, you must look at the largest and longest view of life. In #100: The Nest Café, we see that due to the deep interrelatedness and interconnectedness of all living things, hierarchies of needs ought to be considered for each and every form of life. This includes all seven areas of E.O. Wilson's consilient view of life: 1) Biochemistry → 2) Molecular Biology → 3) Cellular Biology → 4) Organismic Biology → 5) Sociobiology → 6) Ecology → 7) Evolutionary Biology. Thus, as described in #52 More or Less, evolutionary ethics are based upon a deontological rule — "good is that which enables the long-term survival of life" — and that gives us an objective and universal consequence towards which we ought to act using virtues derived from evolutionary studies that scientifically prove to us which traits are successful in leading life towards that goal. We may not be able to answer any ultimate questions now of why the universe and life exist, but maybe someone will be able to someday, and it is our job to do what we can to get to that day. Therefore, the number of people and the quality of their lives ought to exist within some range that balances scientific progress against existential robustness.To clarify, in response to someone Questioning All This, too little life in terms of quantity, quality, or diversity is a fragile state, and too much life full of overcrowded, competitive, misery is another fragile state. Evolutionary ethics looks for robust optimisation in the middle where well-being is also optimised, but this is only reached by recognising that comfortably-assured survival for life is the ultimate goal. The only position that contradicts this would be an argument for universal death, but that is an argument we living beings reject. Once you agree that any part of life ought to continue, then you agree that life in general wants to continue and we are then down to questioning the details of how that works, which is an empirical question. So therefore: 1. Life is. 2. Life wants to survive. 3. Life ought to act to survive. By discovering this objective basis for morality, we can examine history and see how the moral values of humans have grown and changed over time and we can try to judge them using the meta-principles of what we see best survives over the long term during evolutionary processes.
Okay. That is what "good" is, but how do we live a good life? What does this mean for me, for individual flourishing, or for what the Greeks called eudaimonia? We want to be happy, and to feel pleasure, but we must recognize, as in #26 Pain’s Remains, that pain in life is unavoidable, and may in fact be necessary for all of the wisdom and empathy it gives us. Pain is a useful signal. Further, #91 No One Gets Hurt shows how we carry a host of biochemical "side effects" from our evolutionary history. We have freedom and flexibility to overcome many of them, but they cannot be completely forgotten. When one knows that some part of their actions are bad they will be subject to feelings of guilt. In #76 Net Head, we see that these guilty feelings or other perpetual feelings of anger are sure signs that your worldview isn’t working. They come from cognitive appraisals that "something is bad and I need to do something about that." That "something bad" is either the world, or your worldview. From #68 Mad Pain, it is obvious that we humans feel pain when flesh and bones are torn apart, but perhaps we can feel physical pain when neuronal connections are torn apart as well. This would explain the observations that any challenge of a basic assumption will release anxiety and defensiveness. Such challenges painfully tear our minds apart. But ripping off the duct tape that holds most worldviews together seems much more preferable than feeling the continual anxiety that seems to arise when most worldviews are faced with evidence from the real world. In #61 Mozzarella Moon, we see that speaking in a debate probably moves too quickly to change deeply held beliefs. Surprising validators can change some minds. But dysrationalia stops many minds from changing, and that is caused by cognitive biases (hardware), but also a lack of understanding of probability, logic, and scientific inference (software). It may be difficult to turn your back on your past beliefs, but according to #69 The Horror, we must always accept that what is done is done, and we therefore ought to strive to live well from now on so as not to reach the end of our lives and have only shame and regret to look back upon things that can no longer be changed. This will not be easy. In #75 The Ring of Gyges, we see how our intuitive moral feelings are often in conflict because of the debates that rage within us regarding the self vs. society, or society vs. the environment, or the short term vs. the long term, or just the fundamental choices between competition and cooperation. This is what drives the two faces of humankind, but wise people can see this and act accordingly. When we do so, we may truly begin to love life, and even see, as in #20 Condemned to Life, that immortality is not a curse. It is the logical outcome of evolution, and we ought to be able to bear it. Such long good lives, or at least, for now, such a good long succession of them, would indeed be "beautiful." But what exactly do I mean by that?
5. Aesthetics
In #48 Evil Genius , we see now how ethics and aesthetics can be united. Beauty is good; it is that which promotes the long-term survival of life. Bad art, no matter how well it is executed, is blind emotion that purports falsehoods for truth. #37 Nature the Artist helps us understand that this idea of beauty is objective to reality, but the beauty of any object is subjective to the considerations of each specific observer. That is how we make sense of the confused and competing definitions of beauty and art that exist at present. But in #86 Art for Art’s Sake, we see that artistic objects have no intrinsic worth on their own; they are not a form of life. Art must provoke emotions in someone (even if it is just the artist) in order to be considered art. And therefore, as in #66 The Forger, a true connection to the emotions and knowledge of an artist undoubtedly adds an extra dimension to any work of art, and that dimension can even become priceless whenever such a connection is deemed irreplaceable and full of inspirational beauty. When such art impels us to grasp for good lives, we reach out to those around us in order to actually accomplish it. And that leads us to the final branch of philosophy in our worldview.
6. Political Philosophy
First off, how are we to treat one another. #44 Till Death Us Do Part shows that love of another person is rational, or it is not love. Personal interactions are best modelled by iterated prisoner’s dilemmas, which explains how cooperation evolves. More specifically, in #82 The Freeloader, we see how cooperators pay the price for all freeloaders, which is why we have powerful urges to discover cheaters and stop them. Rather than being tempted to cheat, better strategies over the long term have been discovered. They are: 1) be nice - cooperate, never be the first to defect; 2) be provokable - return defection for defection, cooperation for cooperation; 3) don't be envious - focus on maximizing your own 'score', as opposed to ensuring your score is higher than your ‘partner’s'; and 4) don't be too clever - tricks are eventually discovered. Cooperative groups then go on to develop cultures. We see in #67 The Poppadom Paradox that culture is a pattern of shared basic assumptions learned by a group as it solved its problems of external adaptation and internal integration. Multiple cultures and the scientific method provide the means for purposeful variation, rational selection, and a retention of the ideas that aid the survival of all cultures of life. #61 Mozzarella Moon shows how Elinor Ostrom’s eight design features enable groups to manage their common-pool resources successfully. This is particularly applicable to all of humanity and the common resource we share called Earth. Ostrom's first criterion requires "strong group identity and understanding of purpose." Evolutionary philosophy identifies life as all of our group's identity, and survival as its purpose. From this, our required behaviours should be clearer. But still, as in #15 Ordinary Heroism, doing good requires difficult judgments, which ought to be encouraged. Such encouragement can come from mutually understood norms among individuals, but in order to grow large anonymous societies, they must be encoded in laws through the formation of governments.
Why governments? And how might these governments be organized? We see in #82 The Freeloader that even if every individual was committed to cooperating with their fellow citizens, there would still be things that we need centralized and collective action to address. We know that the invisible hands of the market will lead to market failures if they are left to act on their own. The purpose of government is to regulate the economic system by correcting these market failures. #10 The Veil of Ignorance shows we ought to organise our political economies to promote the long-term survival of life. But as noted in #100 The Nest Café, the most cited definition for the purpose of government comes from the Preamble to the U.S. Constitution, which goes like this (with some numbering added for ease of analysis): “We the People of the United States, in Order to (1) form a more perfect Union, (2) establish Justice, (3) insure domestic Tranquility, (4) provide for the common defense, (5) promote the general Welfare, and (6) secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.” The framers of the U.S. Constitution gave no guidance on how to prioritise among these six interests though, which often compete directly with one another. How do we choose between more liberty and more justice, other than by the democratic squabbling of the loudest groups or wealthiest interests? This vacuum of ambiguity has been filled by the Cold War Philosophy and the Washington Consensus to promote the liberty of individuals as the highest end goal, but that is entirely amoral. A much better way to prioritise among the six interests in the Preamble would be according to the way we ought to prioritise all moral decision-making: we ought to act for the long-term survival of life in general. If that means slower economic growth, so be it. Clearly the fastest economic growth is blowing up in our face, and it does not meet the wider needs of life on Earth. It’s only when our absolute highest priorities are concerned with the evolution of life in general that we can find ways for all of life to flourish together and ensure its long-term survival. This can even be proven mathematically, as seen in #55 Sustainable Development where any supply of “widgets” becomes vanishingly small whenever those things are deemed irreplaceable and individual. The cost of replacing irreplaceable things in this world essentially runs to infinity, and these infinite values cause a breakdown in the use of classical economics. In the case of businessmen calculating the return on their investment while trying to use up natural resources, we might therefore speak “their language” and still hope to persuade them to set some things aside, to hold some things as sacred. Wealthy oligarchs howl against such restraints on their personal liberties, but in #87 Fair Inequality we see that societies are most productive where everyone works hard, has purpose, and cooperates fully. Although people are no worse off materially if their neighbours get rich at no financial cost to themselves, they can be harmed psychologically by their increased awareness of the wealth gap between them. Seeing equality and inequality solely in material terms could thus be a terrible mistake. Perfect equality is not possible, but extreme inequality is not sustainable. Extreme wealth is generated by the economic system and the rules that society has evolved over the course of its history. A large portion of extreme wealth is therefore owed to society. As a final warning against any all-too-certain authoritarianism, however, #92 Autogovernment shows we may get better at modelling complexity and acting towards agreed-upon goals, but we must never mistake such contingent knowledge for complete clairvoyance.
In the effort to create and enforce such a fair and well-aimed political economy, there will of course be some individuals who will give in to the temptation to gain rewards illegally. First, we ought to endeavor to show such people, as in #14 Bank Error in Your Favor, that crime doesn’t pay because we may always be caught. This will not always be successful though, so as in #34 Don’t Blame Me, despite the fact that there is always external causality for our actions, we must be held responsible for those actions. We cannot change the past, however, so any punishment and blame must be forward looking. To expand upon that, we see in #97 Moral Luck that moral factors are not always in our control. We can't know the future. Our wider environments are out of our control. Who we are (nature x nurture) is substantially out of our control. Free will determinists would say everything is out of our control. Given all this uncertainty in the world, there really ought to be much less moralising judgment. Of the four types of punishments used for doling out justice — restoration, rehabilitation, incapacitation, and retribution — only retribution is aggravated when we ignore the role that moral luck plays, but retribution should be ignored anyway since it is not forward looking. Retribution is also pointless, as we see in #17 The Torture Option, because torture does not work in the short term since humans can obey internal motivations and deceive one another. Cooperation over the long term is best gained by refraining from torture altogether. #36 Pre-emptive Justice shows that improving social conditions as a means of crime prevention works better than heavy-handed law enforcement, which often backfires. We see why in #77 The Scapegoat because inhumane acts of justice can never be fully private. Such means will therefore always undermine the ends. The state is supposed to be that entity which possesses a monopoly on the legitimate use of physical force. When justice systems are corrupted by individuals who think they can wield force outside of the rule of law, that is a necessary and sufficient ingredient for the failure of an entire state because the government will then no longer have a legitimate monopoly on the use of force. It is far better, as in #79 A Clockwork Orange, to see that we are neither inherently good nor inherently evil—we are capable of both, a flexibility we must have in order to have the power to choose between alternate paths that are right some of the time and wrong some of the time. Understanding this leads to holistic approaches to social and criminal justice, which have been proven to work in other countries.
In addition to these economic and criminological elements of just societies, #33 The Free-Speech Booth shows that free speech is necessary for society to explore ideas, but it can be curtailed by harm principles (not offense) and public nuisance laws. #29 Life Dependency explores why abortion is a difficult issue to deal with because of the fuzziness that exists around the definitions of life and individuals. Therefore, we currently compromise socially. What we should not compromise on is seen in #35 Last Resort where suicide attacks are infinite ends to finite lives, which demand 100% certainty to justify them. But since this is unobtainable, suicide attacks are never justified. At the end of our lives, #53 Double Trouble shows that voluntary euthanasia could be good for the long-term survival of life by giving us control over our own death and helping us avoid personal pain and suffering. Voluntary euthanasia can also take away worry from loved ones, and it can free resources for better use. It allows us to lose some of the fear of death, which means death becomes less a topic we need to repress, and more one that can be looked at plainly in order to motivate better living.
Finally, what can we say about how to deal with those who are outside of the social contract of government, which can only be entered into through conscious consensual cooperation? For non-human animals, #5 The Pig That Wants to Be Eaten shows that animals can have higher purposes than being eaten. But in #57 Eating Tiddles, we don’t necessarily need to pull ourselves entirely out of the food chain to morally cooperate with the project of life. Harm to any individual stakeholders, however, ought to be eliminated or minimized when weighed against the benefits. It may be correct that in #72 Free Percy, the independent existence of rights is "nonsense on stilts," but we as members of a society agree to grant them to one another. We can also agree to grant rights to non-human animals and plants even though these forms of life cannot now recognize or reciprocate such agreements. Respecting the billion-year-bonds we share with other forms of life is precisely what we need to help us recognize that the selfishness of human tribes is inane. What about non-living things? #32 Free Simone shows that artificial intelligence can be accepted where it is forced to cooperate with life, just like the rest of us. But #4 A Byte on the Side cautions that computers cannot currently meet our psychological needs for love. (Even though I just spent a LOT of time gazing into mine...)
Phew! Let's pause for a break and think about the many details of this broad view.
Back in thought experiment #78 Gambling on God, I made the observation that religious worldviews offer a comprehensive set of benefits across all six branches of philosophy, which make its believers loath to give them up when only a few are questioned at a time. Now, however, it's easier to question them all at once and show how a secular worldview based on an evolutionary philosophy can, and should, replace them. Let’s look at a side-by-side comparison of what these worldviews offer to see what I mean:
Categories & Requirements 1. Epistemology
| Religious Worldview 1. Epistemology
| EvPhil Worldview 1. Epistemology
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Back in March 2016, I published a piece on the Sacred Naturalism blog on patheos.com called "Steps Anyone Can Take to Unify and Change the World." In that essay, I called for non-religious groups to follow the steps that are required for large-scale transformation efforts and effectively make the changes we all want to see. Step 1 was to "establish a sense of urgency" about changing the world. Have you read a news headline lately? Check. Step 2 was to "form a sufficiently powerful guiding coalition," for which I listed some potential leaders of the many, many non-religious groups out there (to re-name a few here, there's Humanism, Secular Humanism, the Religion of Humanity, Sunday Assemblies, Agnostics, Atheism 2.0, Skeptics, Brights, and The Evolution Institute). I was told by one of those leaders that this had been tried in the past, but no one could get past the third step, which was to "define a united vision and strategy." This would, of course, start with a worldview that people could all hold. I understand why this has been difficult in the past, but perhaps the project above could help lead the way. At least it has for me in unifying my own thoughts. But what about you? Where do you see things differently? As always, share your thoughts below and help our worlds come together. This is the last bit of philosophy I'll probably write for a while, so please seize the opportunity. And thanks again to all of you who helped me see this project though to the end. I couldn't have made it without you in my world.