Rant against Naive Relativism 27 December 2007Posted by Todd in American Pragmatism, Cultural Critique, Cultural Sociology & Anthropology, Democracy, Democratic Theory, Ethics, Multiculturalism, Philosophy & Social Theory, Postmodernity and Postmodernism.
Tags: naive relativism, pragmatic method, relativism, scientific method, truth, truth claim, value propositions
1) All ideas (including religions) are not equal, either in their truth content or in their consequences in the real world. For example, to believe that one must “respect” Mormons, because it’s their religion is naive relativism at its worst, and assumes that mormonism’s truth claims are equal in value — merely because someone believes them — to the evidence that disproves them. Hogwash.
1a) Social scientific relativism is a useful and ethical requirement in doing research, but it is far narrower than commonly understood: In order to fully understand someone else’s culture, one must, to the extent possible, lay aside and/or suspend one’s own values and world view. Notice that this says nothing of the value of either your own culture or the culture you are trying to understand. Naive relativism is the misapprehension that social scientific relativism means that all cultures are of equal value. [As a side note, I would argue that social scientists doing descriptive work must stop short of the evaluation stage of analysis; however, I do think there’s a place for evaluation in scholarly work, if it is done correclty and in the right contexts.]
1b) In the real world, we must — I repeat for emphasis, must — judge among competing values and world views. In fact, our world would grind to a halt if we actually lived as if all world views and values were equal. Why? First, our brains aren’t set up to function without values to guide our actions. But more importantly, because competing values and cultures and world views do not impact the world in equal ways. We choose among values and world views on an individual level as we assemble the collection of values that work for us; but socially, we must do this collectively to ensure that society moves forward in a way that maximizes our ability to choose our personal values and world views [insert long discussion about democracy here].
2) Making a truth claim or a value proposition is ethically neutral and a normal part of being a human being. It is not unethical or problematic to do so. However, I would argue that there are better and worse ways to make truth claims (i.e., scientific method) and value propositions (i.e., solid argumentation with reasons and evidence). Further and related, to evaluate a value proposition or a truth claim is ethically necessary: Not to do so is to be complicit in the consequences of such, good or bad.
3) The best way to make evaluations of others’ value propositions and truth claims is to require they be made with adequate reasons to support them and adequate evidence to support the reasons (basic argumentation/logic). Then, if the argumentation is solid up front, the consequences, real or probable (not just possible), of adopting the value proposition and/or believe the truth claim must be evaluated.
3a) If both the argumentation and the consequences are acceptable, rock on. Adopt it or leave it be as your heart desires or as is necessary in your situation or society.
3b) If the argumentation is faulty but the consequences are acceptable, beat the shit out of the argument, but leave the believers their freedom to believe their idiocy (insert again long discussion of democracy and the harm principle). But do not renege your ethical responsibility to the truth to undermine wrong ideas, even if the consequences are acceptable.
3c) If the argumentation is solid, but the consequences are unacceptable, organize socially to stop a value system from being put into place that would have undesireable consequences, even if the argument behind that value proposition are solid. (I have a hard time thinking of a good truth claim that would have unacceptable negative consequences, although many Hollywood political scenarios seem to present true information to the public would somehow harm them.)
4) All truth claims and value propositions should be approached as provisional, as ends-in-view rather than ends-in-themselves, so that at any juncture, with any new information, they may be revised as necessary.
Therefore 5) Although you may have an ethical responsibility to treat believers in false ideas or bad values nicely, you are under no ethical obligation to treat their faulty, untrue, baseless beliefs and values nicely, nor to excuse or ignore the consequences of their beliefs in the real world.