Quote:
Originally Posted by
Lyth
It's always interesting to see how an individual's framing of a topic reflects their political views. Especially when someone discusses that particular topic in terms of the so called 'potentiality of life' and not 'autonomy'.
In the context of the sundering debate, the "potentiality of life" is the more important point when talking about it's justifications. If we were to frame the discussion around autonomy instead, Venat comes off as even more unjustified, as she obviously denied the autonomy of all of her victims.
Quote:
Originally Posted by
EaraGrace
No? I never argued the first sacrifice was wrong, only that what follows is wrong. The third sacrifice is the core of the issue, as there isn’t a justifiable reasons beyond grief to justify it. It’s harvesting an organ from an innocent to try to save someone you personally care about.
When I mentioned "the sacrifices", the third was obviously included. But to your analogy, what is the difference between harvesting the organ from an innocent person to save someone you care about and harvesting the life of an innocent person to save a concept you care about? It's the same, only the sphere of what you're doing it for has changed.
Quote:
Where have I “violated” my beliefs.
I'm sure you don't think that protecting life by killing life is technically a "violation", but that's just the problem.
Quote:
It’s not honestly, it’s stripping away context and complexity and trying to ground this in a categorical duty you find aesthetically pleasing.
To the contrary, I see the ideals you're talking about as nothing more than flexible rationalizations to meet whatever ends you happen to like the most. By creating convolution under the pretext of "context and complexity", you've formatted a set of ideals that justifies genocide for the sake of life.
Quote:
Without life one does not have virtue (good) and thus lacking any sort of life we lack any sort of good. That is why life is important. Others will disagree of course, but that’s my moral position.
In giving this response you admit that ideas of good and virtue are things that are created by life, not an absolute. Despite saying your morality is founded on virtues, it really just seems like your position is that of a moral relativism where anything can be justified so long as the right sophistry is provided to support it.
Quote:
Justice is an abstract principle, as is equality, kindness, mercy, or courage. They’re all “ideals” and “nebulous concepts” that we place as the foundations of our society, and oftentimes enforce over wellbeing.
When I said "nebulous concepts", I meant it in just that way - Ideals that are being used vaguely, being applied disjointedly, being thrown around as part of an ever-changing context and being used to justify whatever atrocities seem suitable to the moment. As far as I can tell the ideals you've outlined to me would allow you to denigrate every single aspect of life however you want, from damaging someone's physical and mental health, removing their autonomy, oppressing or lying to them, killing them or forcing them to die for you, but because it's all done in the name of "life", it's completely morally righteous. As you've said, you don't even have any qualms about it, you're utterly self-assured.
Quote:
Comparing abortion to leaving a child to die ignores the complexity of the issue when it comes to how we consider personhood and bodily autonomy, aspects that clearly impact how we apply any moral principles we glean from the topic.
Again, a strange argument, considering that the crux of your entire justification is derived from protectionism in the name of life that does not exist at all. Why exactly should one differentiate the personhood of a fetus when you're willing to kill billions for the sake of life that won't be born for millions of years? To shift the argument a bit, let's say instead of unlocking immortality and creating Ra-La, the Plenty just unanimously decided to never reproduce again and allow themselves to die off. Should they be forced to reproduce, for the sake of the future lives that would be created from them having to bear that burden?
Quote:
By all means explain how I can believe in some “greater good” by harming life if there’s supposedly no distinction between the two?
Frankly, I don't see how at all. You just want that end and have retroactively justified anything that leads to it.
Quote:
Ok then we have moral disagreement going back to our core principles. That’s fine. I think you’re undercutting you’re own argument with that line however. After all, simply acting in self defense is in fact me forcing someone to die because the cause is just.
Clearly we disagree on a very deep level. But where you misunderstand my position is the idea that I'm undermining my own argument. Because from my perspective, I don't believe that "the cause is just". The "justness of the cause" cannot and will not justify anything.
Quote:
I’m a virtue ethicist. I’m more interested in the why than the what. What motivates actions than what the consequences are. What you claim is me obfuscating good is really just you never bothering to consider that what I consider to be good doesn’t follow your preconception.
So you've said, though given your prior arguments I'm not entirely convinced you're all that interested in the motivation for an action more than it's consequences, since for years you argued the Convocation was wrong for acting out of love to return those sacrificed to Zodiark back to life, despite practically zero evidence of any negative consequences (more than what we routinely engage in and what you've since justified in other contexts) resulting from this.
What do you think my preconception of good, or of your idea of good, is supposed to be?