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Moral relativism is the view that moral judgments are true or false only relative to some particular standpoint (for instance, that of a culture or a historical period) and that no standpoint is uniquely privileged over all others. It has often been associated with other claims about morality: notably, the thesis that different cultures often exhibit radically different moral values; the denial that there are universal moral values shared by every human society; and the insistence that we should refrain from passing moral judgments on beliefs and practices characteristic of cultures other than our own.
Relativistic views of morality first found expression in 5th century B.C.E. Greece, but they remained largely dormant until the 19th and 20th centuries. During this time, a number of factors converged to make moral relativism appear plausible. These included a new appreciation of cultural diversity prompted by anthropological discoveries; the declining importance of religion in modernized societies; an increasingly critical attitude toward colonialism and its assumption of moral superiority over the colonized societies; and growing skepticism toward any form of moral objectivism, given the difficulty of proving value judgments the way one proves factual claims.
For some, moral relativism, which relativizes the truth of moral claims, follows logically from a broader cognitive relativism that relativizes truth in general. Many moral relativists, however, take the fact-value distinction to be fundamental. A common, albeit negative, reason for embracing moral relativism is simply the perceived untenability of moral objectivism: every attempt to establish a single, objectively valid and universally binding set of moral principles runs up against formidable objections. A more positive argument sometimes advanced in defense of moral relativism is that it promotes tolerance since it encourages us to understand other cultures on their own terms.
In the view of most people throughout history, moral questions have objectively correct answers. There are obvious moral truths just as there are obvious facts about the world. Cowardice is a bad quality. A man should not have sex with his mother. Heroes deserve respect. Such statements would be viewed as obviously and objectively true, no more open to dispute than the claim that seawater is salty.
Hume, like Montaigne, was heavily influenced by ancient skepticism, and this colors his view of morality. His argument, that prescriptions saying how we should act cannot be logically derived from factual claims about the way things are, raised doubts about the possibility of proving the correctness of any particular moral point of view. So, too, did his insistence that morality is based ultimately on feelings rather than on reason. Hume was not a relativist, but his arguments helped support elements of relativism. With the remarkable progress of science in the 19th and 20th centuries, the fact-value distinction became entrenched in mainstream philosophy and social science. Science came to be seen as offering value-neutral descriptions of an independently existing reality; moral claims, by contrast, came to be viewed by many as mere expressions of emotional attitudes. This view of morality suggests that all moral outlooks are on the same logical plane, with none capable of being proved correct or superior to all the rest.
These philosophical ideas prepared the ground for moral relativism mainly by raising doubts about the possibility of demonstrating that any particular moral code is objectively correct. But anthropological research in the 19th and 20th centuries also encouraged relativism. Indeed, many of its leading contemporary champions from Franz Boas to Clifford Gertz have been anthropologists.
The debate over moral relativism in modern times has thus not been an abstract discussion of interest only to professional philosophers. It is thought to have implications for the social sciences, for international relations, and for relations between communities within a society. In 1947, the American Anthropological Association submitted a statement to the UN Commission on Human Rights criticizing what some viewed as an attempt by the West to impose its particular values on other societies in the name of universal rights. The statement declared that:
Defining moral relativism is difficult because different writers use the term in slightly different ways; in particular, friends and foes of relativism often diverge considerably in their characterization of it. Therefore, it is important to first distinguish between some of the positions that have been identified or closely associated with moral relativism before setting out a definition that captures the main idea its adherents seek to put forward.
Descriptive relativism is a thesis about cultural diversity. It holds that, as a matter of fact, moral beliefs and practices vary between cultures (and sometimes between groups within a single society). For instance, some societies condemn homosexuality, others accept it; in some cultures a student who corrects a teacher would be thought disrespectful; elsewhere such behavior might be encouraged.
Ethical non-realism is typically presupposed by moral relativists, but it is not the whole of moral relativism. Clearly, no one who believes in the absolute authority of divine law or the intrinsic value of a rational will would be likely to embrace relativism. But merely denying that morality has an objective foundation of this sort does not make one a relativist; for moral relativism also asserts that moral claims may be true or false relative to some particular standpoint such as that of a specific culture or historical period.
Most forms of ethical non-cognitivism, like moral relativism, have been fueled by acceptance of a fact-value gap. But unlike ethical non-cognitivism, moral relativism does not deny that moral claims can be true; it only denies that they can be made true by some objective, trans-cultural moral order. It allows them to be true in the humbler, relativistic sense of being rationally acceptable from a particular cultural vantage point.
Saying that the truth of a moral claim is relative to some standpoint should not be confused with the idea that it is relative to the situation in which it is made. Only the most extreme rigorists would deny that in assessing a moral judgment we should take the particular circumstances into account. Most people would agree that lying in court to avoid a fine is wrong, while lying to a madman to protect his intended victim is justified. The particular circumstances surrounding the action alter its character and hence our appraisal of it.
Most moral relativists endorse some version of meta-ethical relativism. But meta-ethical relativism is not quite fully-fledged moral relativism; for one could consistently affirm it and still insist that one particular standpoint was demonstrably superior to all others. It is the denial of this possibility that gives moral relativism a more radical edge and is responsible for much of the criticism it attracts.
Moral relativism has been identified with all the above positions; and no formula can capture all the ways the term is used by both its advocates and its critics. But it is possible to articulate a position that most who call themselves moral relativists would endorse.
Moral relativists typically relativize the truth of moral judgments to cultures, which may encompass an entire society or historical period (China, Victorian England) but can also designate a subculture within a society (the Pennsylvania Amish, urban street gangs). In principle, the standpoint in question could be narrowed to that of a single individual, in which case, the relativism becomes a form of moral subjectivism. But this is not a widely held position since it seems to reduce to the idea that whatever an individual believes to be right is right, and that would seem to undermine the whole idea of morality.
The main arguments for moral relativism are not necessarily all compatible. For instance, some relativists presuppose that value judgments are fundamentally different from factual judgments (which can be objectively true), while others see the truth of both kinds of judgment as irreducibly relative to some conceptual or cultural framework. The arguments given here thus represent different routes by which one may arrive at a relativistic view of morality.
Thus, diversity by itself proves very little. Relativists nevertheless see it as suggestive, often pointing to an analogy between moralities and religions. The existence of many different religions does not prove that none of them can claim to be the one true religion. But it obviously does raise the question of how the objective truth of any religion could possibly be demonstrated. And in the case of moralities, too, the question arises: how is it possible to prove that one is superior to all the others?
For example, an argument to prove that a husband should not beat his wife will probably rest on the assumption that men and women should enjoy equal rights. But how does one prove this to someone who categorically denies it? How does one prove that the intrinsic value of happiness should be the foundation of our moral judgments to someone who thinks that family honor is the most important value of all? Or how does one prove that individual rights are a primary good to someone whose theoretical bottom line is that individuals should be subservient to the state?
Moral relativism is not the only response to the perceived problems with moral objectivism. As noted earlier, ethical non-realism, ethical non-cognitivism, emotivism, moral subjectivism, and moral skepticism are other possible responses, for the mere denial of objectivism, like the mere fact of cultural diversity, does not logically entail moral relativism. It does, however, undoubtedly make people more receptive to a relativistic outlook.
The majority of moral relativists do not embrace cognitive relativism, which offers a relativistic account of truth in general, not just the truth of moral judgments. However, some do, and this is another path to moral relativism 2b1af7f3a8