BigBallinStalin wrote:Okay, here's pure relativism: I have no idea what to think about slavery. Other people did it 1000 years ago, and some people do it today. It's like relative, man. Can't decide on whether or not it's wrong. (this is the consistently logical implication; it's where vulgar relativism brings you--but most pure relativists don't sincerely want to take it this far, so they're really not pure relativists).
Here's absolutism: Slavery in any situation and at any time is immoral. (it's a universal stance)
Here's RAA: Slavery in today's world should be morally impermissible.
We can't settle with absolutism because of its strict adherence to the universal. We can't settle with pure relativism because it fails to guide us to any morally correct solution (adherence to pure relativism can also shun any use of logic, so it's a stupid/incorrect system for establishing guidelines).
Also, I should clarify a few things. I'm talking about two things at the same time:
(1) 'moral policy' recommendations at the meta-level,
-e.g. how shall we deem what is morally correct and what is morally incorrect?
-----some suspects: logic, emotion, some mix in between,
-----lesser meta-level: utilitarianism, 'rawlsianism', Aristotelian virtue ethics, etc.
(2) positive and normative analysis of various examples.
---ermerhgerd, group X mutilates female genitalia. '
---Eskimos kill off their elderly in times of great scarcity (positive: that's what happens, and it makes sense given the scarcity. Normative: ermehgerd, they should be forbidden from doing that. Ermehgerd, they shouldn't be forbidden from doing that).
I'm not talking about pure vulgar individualist relativism. That states "the truth of an ethical proposition is entirely subjective and depends only upon the individual who interprets the proposition." A more accurate view of relativism would be to say "the truth of an ethical proposition depends on the wider framework of the culture and standards of society which apply to the individual who interprets the proposition." Which is pretty close to your RAA position, except it doesn't even begin to hold anything as even approximately absolute.
Maybe it's the semantics that bug me, because I don't like claims that seem to over-extend themselves in the way that RAA seems to me to over-extend itself by claiming that it is an absolute truth claim, at least for the here and now. A relativist can say that slavery during Roman times was OK, because without it many people would have starved to death and the economy would have been badly impacted leading to an overall worse condition for humanity, therefore slavery during that time was acceptable (just like murder during wars is sometimes acceptable, or repossession (theft) of a criminal kingpin's assets could sometimes be acceptable). But that doesn't stop the same relativist saying that slavery right now is morally reprehensible, it just requires that relativist to look at the whole picture in order to make a moral judgement in each case, without falling back on "X is wrong in the modern day" as an RAA and not properly evaluating all of the consequences of X and not-X.