This always gets tricky [for me] because in discussions of morality [in philosophy venues], we can slide in and out of the âtechnicalâ components embedded in logic and epistemology, and the âexistentialâ components embedded in points of view regarding particular conflicting goods.
âIâ is ever and always the subject inherently citing subjective points of view about morality as an objective truth.
Were there no subjects around there would be no discussions.
After all, up until the evolution of matter into self-conscious minds [assuming some measure of free will] this whole controversy would be entirely moot.
So, sure, âIâ is the subject. But in regard to human interactions âIâ seems clearly able to establish some things and some relationships as true objectively for all of us.
And isnât that really as far as we can go?
We are no less subjects when we point out that 22 human beings were killed by Patrick Wood Crusius in a recent mass shooting in El Paso. And there are many, many facts that all rational men and women would be able to concur regarding.
But when he explains why he felt justified in doing what he did, how are philosophers/ethicists able to establish that in fact this constituted [objectively] an immoral act?
Or that objectively it is immoral for private citizens to own assault weapons.
Or that objectively it is possible to establish the optimal or the only rational argument in regard to immigration policy.
My own subjective frame of mind âhere and nowâ is basically in sync with this. It seems a reasonable manner in which to think it through.
But in turn I deem it to be nothing more than another existential contraption. There does not appear to be a way in which to establish beyond all doubt that all rational men and women are obligated to share this frame of mind.
And that is because there does not appear to be a way in which to rule out entirely the existence of God. Or, sans God, the existence of an argument able to be demonstrated as in fact an obligatory frame of mind for reasonable and virtuous human beings.
I can only note instead how âhere and nowâ I think this instead of that. Knowing that a new experience, a new relationship or access to new information and knowledge might result in me changing my mind.