So-called evolutionary error theorists, such as Michael Ruse and Richard Joyce, have argued that naturalistic accounts of the moral sentiments lead us to adopt an error theory approach to morality. Roughly, the argument is that an appreciation of the etiology of those sentiments undermines any reason to think that they track moral truth and, furthermore, undermines any reason to think that moral truth actually exists. I argue that this approach offers us a false dichotomy between error theory and some form (...) of moral realism. While accepting the presuppositions of the evolutionary error theorist, I argue that contract-based approaches to morality can be sensitive to those presuppositions while still vindicating morality. Invoking Stephen Darwall’s distinction between contractualism and contractarianism, I go on to offer an evolutionary-based contractarianism. (shrink)

Does Darwinism generally, and human sociobiology in particular, lead to an unwarranted (and possibly socially offensive) determinism? I argue that one must separate out different senses of determinism, and that once one has done this, a Darwinian approach to human nature can be seen to shed important light on our intuitions about free will, constraint, and control.

Abstract:Charles Darwin died in 1882—more than a hundred years ago. His doctrine, however, is still alive. Recently there has been particular interest in his ideas among philosophers. These ideas are indeed a challenge to (traditional) philosophy: To take Darwin seriously means to revise—or even to destroy—some positions in (traditional) philosophy. Among the philosophical disciplines which have been affected by Darwin's ideas are epistemology and moral philosophy (ethics). In the present paper I shall discuss the epistemological and ethical consequences of Darwin's (...) doctrine from the point of view of contemporary philosophy of biology; I shall give a brief outline of evolutionary epistemology and evolutionary ethics which both have caused many controversies. (shrink)

Many think that evolutionary biology has relevance to ethics, but how far that relevance extends is a matter of debate. It is easy to show that pop sociobiological approaches to ethics all commit some type of naturalistic fallacy. More sophisticated attempts, like Donald Campbell's, or, more recently, Robert Richards', are not so easily refuted, but I will show that they too reason fallaciously from facts to values. What remains is the possibility of an evolutionary search for human nature. Unfortunately, evolutionary (...) theory itself seems to imply that the quest for human nature will not be very promising. As far as there is such a thing as human nature, we will have to know it before we can meaningfully talk about its evolution. Anthropological data suggest that we differ widely in our normative judgments. And even where we seem to agree, there is good reason to doubt that we really do so. (shrink)

Michael Ruse has proposed in his recent book Taking Darwin Seriously and elsewhere a new Darwinian ethics distinct from traditional evolutionary ethics, one that avoids the latter's inadequate accounts of the nature of morality and its failed attempts to provide a naturalistic justification of morality. Ruse argues for a sociobiologically based account of moral sentiments, and an evolutionary based casual explanation of their function, rejecting the possibility of ultimate ethical justification. We find that Ruse's proposal distorts, overextends and weakens both (...) Darwinism and naturalism. So we propose an alternative Darwinian metaethics that both remedies the problems in Ruse's proposal and shows how a Darwinian naturalistic account of the moral good in terms of human fitness avoids the naturalistic fallacy and can provide genuine, even if limited, justifications for substantive ethical claims. Thus, we propose to really take Darwin seriously. (shrink)

Though I have not found enough of the latter to test out this bromide, I am sensible of the value bestowed by colleagues who have taken such exacting care in analyzing my arguments. While their incisive observation and hard objections threaten to leave an extinct theory, I hope the reader will rather judge it one strengthened by adversity. Let me initially expose the heart of my argument so as to make obvious the shocks it must endure. I ask the reader (...) to grant that altruistic behavior can be empirically justified, that is, to allow that we have evolved under the aegis of kin and group selection (or comparably effective mechanisms) to heed the community welfare, to be moved to aid the distressed even at.. (shrink)

While strolling the streets of Amsterdam, Sidney Smith, the renowned editor of the Edinburgh Review, called the attention of his companion to two Dutch housewives who were leaning out of their windows and arguing with one another across the narrow alley that separated their houses. Smith remarked to his companion that the two women would never agree. His friend thought the seasoned editor had in mind the stubborn Dutch character. No, said Smith. Rather it was because they were arguing from (...) different premises. In recent articles, Stephen Ball (1988) and Bart Voorzanger (1987) have objected strongly to my defense of evolutionary ethics. In their reconstruction of my arguments, however, they have assigned to me premises different from those upon which my original defense stood. Their objections may demolish the arguments they have reconstructed, but fortunately my theory does not reside thereon. They have made Dutch objections. (shrink)

We propose an objective and justifiable ethics that is contingent on the truth of evolutionary theory. We do not argue for the truth of this position, which depends on the empirical question of whether moral functions form a natural class, but for its cogency and possibility. The position we propose combines the advantages of Kantian objectivity with the explanatory and motivational advantages of moral naturalism. It avoids problems with the epistemological inaccessibility of transcendent values, while avoiding the relativism or subjectivism (...) often associated with moral naturalism. Our position emerges out of criticisms of the contemporary sociobiological views of morality found in the writings of Richard Alexander, Michael Ruse, and Robert Richards. (shrink)

Michael Ruse, in Taking Darwin Seriously seeks to establish that taking Darwin seriously requires us to treat morality as subjective and naturalistic. I argue that, if morality is not objective, then we have no good reason for being moral if we can avoid detection and punishment. As a consequence, we will only continue to behave morally as long as we remain ignorant of Ruse''s theory, that is, as long as the cat is not let out of the bag. Ruse offers (...) a number of arguments to show that his theory can overcome such problems. I argue that they all fail. Ruse also argues that he can offer a naturalistic account of ethics which steps around the naturalistic fallacy and avoids the confusion of reasons with causes. His principal argument for this view is an analogy between spiritualism and morality. I argue that this analogy fails. (shrink)

Charles J. Lumsden and E.O. Wilson, in their writings together and individually, have proposed that human behaviors, whether moral or nonmoral, are governed by innate constraints (which they have termed epigenetic rules). I propose that if a genetic component of moral behavior is to be discovered, some sorting out of specifically moral from nonmoral innate constraints will be necessary. That some specifically moral innate constraits exist is evidenced by virtuous behaviors exhibited in nonhuman mammals, whose behavior is usually granted to (...) be importantly governed by genetic factors. Propensities for such virtuous behaviors may have been passed to humans as highly conserved mammalian genes and continue to influence us. I propose that these constitute at least a rudimentary morality and may account in part for the moral intuitions. But other innate constraints which are nonmoral in nature interact with the specifically moral innate constraints and with culture to yield human moral decisions and actions. Any model which aims to identify the genetic component of moral behaviors or behaviors with moral import must provide not only a delineation of cultural causes but must also distinguish between those genetic causes which may have their origin in innate moral constraints from others which are fundamentally nonmoral because the critical faculty necessary to higher level human morality itself arises in part from innate constraints of a nonmoral type; i.e., the processes of inductive reasoning common to both ethics and science. Finally, humans who could bring the nonmoral evaluative capacities to bear upon whatever moral intuitions might be genetically conserved in mammalian heritage would have an advantage over similar beings who could not. (shrink)