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Why I Am Not A Cultural Relativist
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Would you describe yourself as a cultural relativist?
Yes
20%
 20%  [ 6 ]
No
70%
 70%  [ 21 ]
�That�s where I saw the Leprechaun. He tells me to burn things.�
10%
 10%  [ 3 ]
Total Votes : 30

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VanIslander



Joined: 18 Aug 2003
Location: Geoje, Hadong, Tongyeong,... now in a small coastal island town outside Gyeongsangnamdo!

PostPosted: Mon Sep 18, 2006 4:36 am    Post subject: Reply with quote

A related issue is whether one should follow the morals of the countries one visits and resides in, or the morals of the country one comes from and will eventually return to.

This is not an open question for the Swedes, who are held by their government to the laws of their homeland.

But countless expats - and NOT just the lifers, but also those many who plan to return home - speak and act as if "when in rome..." was valid as a moral code, despite countless judgements to the contrary from those back home.

The morality of one's family, one's home community and one's culture is relevant irrespective of one's personal moral stance. Demanding that one be persuaded by moral argument of the morality and immorality of an action is a reasonable intellectual request in university; it is urinating in the wind of public morals. Resist the moral force of standards from back home, but to deny they even exist or have any force for oneself is naive and counterproductive: every culture and society has its morals, lists of do's and don'ts, even those known for their permissiveness in more narrow aspects of morality. And that's a fact, and a reality easy to forget when one is overseas. But when one returns one will see one is judged by standards and moral codes one may think of as "unjustified" or "illogical". But who said morality is based on rational argumentation and the cool reason of contemplation? That is absurd in everyday life.
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cdninkorea



Joined: 27 Jan 2006
Location: Seoul

PostPosted: Mon Sep 18, 2006 10:47 pm    Post subject: Reply with quote

gang ah jee wrote:
"Cultural relativism" is a strawman. Pretty much nobody holds the position you're describing.

You obviously didn�t go to my university (there were lots that held that position) or read the same threads I do. Here it mostly seems to come up with regard to the legal system for foreigners, e.g. �it�s their country, and if you don�t like such and such policy then you can go home!�
happeningthang wrote:
Relativism doesn't alter a persons morality, it just explains why other people have different morals.

True, but it doesn�t justify those different morals or make them right. And I don�t think it impossible to step outside your culture and view things objectively (difficult yes, but not impossible).
Ya-Ta Boy wrote:
Change the examples. Do you think a burglar in any country agrees that burglary is wrong? Truly wrong? I doubt it. I think it's more likely they have very weak consciences and feel free to disregard any law that is inconvenient to them. In that sense, they are not really members of society. They do not share the cultural norms of their society, which I think is part of the definition of culture--that it is shared, which goes to your question of how many it takes to make a culture.

At what point does something become a cultural norm? Can I make a culture with my family if I live with them?
Even if you can define it and even if certain views are held by everyone in that culture (which they never are), does that make the beliefs and actions immune from outside criticism?
Ya-Ta Boy wrote:
I'm curious which moral values you regard as universal. Could you specify?

Whichever values are conducive to your goals. Without getting into meta-ethics, I think we can all agree that the good society is one where the laws are compatible with justice and conducive to the pursuit happiness of its members and invited guests.
Getting into this discussion would require a discussion of meta-ethics, since, let�s face it, the idea that the pursuit of happiness is a good everyone should have the freedom to partake in is anything is completely absent in most legal systems in the world.
Moldy Rutabaga wrote:
I think we live in a complicated world where ethics can sometimes contradict or conflict. We recognize that we should try to respect different cultures' standards, and that some actions are hurtful or sinful or inappropriate, and life is a tricky business of weighing one of our tenets against another. I don't think anyone on this board would be purely relative or purely absolutist, and the arguments here are mostly on where the balance should be struck.

Where do you think the balance should be struck? To use your terminology, I�m an absolutist.
Moldy Rutabaga wrote:
P.S. Jessica Alba is hot.

I�ll second that! She�s even hotter than 이효리
Spinoza wrote:
Well, the 3rd statement asks a moral absolutist how things or actions contain an objective property of rightness or wrongness. My guess is that their answer - if any - will be an appeal to metaphysics.
The second statement suggests that morals are strange entities. Right and wrong are ideal (of the mind) states of affairs. Given that morals concern themselves solely with human behaviour and their source essentially human psychological states, how can right and wrong be said to be objective features of reality?

Yes, ethics has to be rooted in metaphysics- how else can something be true or false unless you relate it to what exists? You can�t.
But I don�t understand why you see the concept of right or wrong as existed outside or independent of reality. Consider the building you�re in right now (assuming you are in a building): every girder, beam and nail is an answer the question: right or wrong? Imagine if the architect(s) and workers responsible for the building agreed with you that there is no such thing as right and wrong, and that such concepts exist only in the mind: they probably wouldn�t pay any attention to doing what is necessary to keep the building standing, which would result in many deaths (possibly yours if you were inside it at the wrong time). You consider this (fictitious, but possible) scenario amoral?
flotsam wrote:
Loseur. I can do this on call.

*bowing* I am humbled before the superior sophistry skills of Flotsam (and grateful for the Jessica Alba avatar you had not long ago...!)
VanIslander wrote:
A related issue is whether one should follow the morals of the countries one visits and resides in, or the morals of the country one comes from and will eventually return to.

Neither. You should do what you think is right.
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Ya-ta Boy



Joined: 16 Jan 2003
Location: Established in 1994

PostPosted: Mon Sep 18, 2006 11:42 pm    Post subject: Reply with quote

Quote:
Ya-Ta Boy wrote:
I'm curious which moral values you regard as universal. Could you specify?

Whichever values are conducive to your goals.


A: I'm not a relativist.
B: OK. What absolutes or universals do you believe in?
A: Whichever are conducive to your goals.
B: I have a headache.
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gang ah jee



Joined: 14 Jan 2003
Location: city of paper

PostPosted: Tue Sep 19, 2006 12:20 am    Post subject: Reply with quote

Quote:
You obviously didn�t go to my university (there were lots that held that position) or read the same threads I do. Here it mostly seems to come up with regard to the legal system for foreigners, e.g. �it�s their country, and if you don�t like such and such policy then you can go home!�

Yes, your university does sound quite unusual in this respect - mine is full of activists and critical theorists who are all obsessed with human rights in foreign countries. As far as threads on this message board go, what you are labelling 'cultural relativism' tends to be either a) differing opinions on the significance of varying types of behaviour b) differing opinions on what can be done in response to that behaviour. Trying to understand a practice in context or concluding that little can be done about it isn't the same as endorsing it, which seems to be where you are having difficulty making a distinction.

Do you really think it's honest to equate institutionalised crimes against human rights such as legal executions of homosexuals in Saudi, and forced abortions in China with the treatment of foreign English teachers in Korea?. I don't know what kind of misfortune has befallen you in Korea, but wow. Sounds like it was pretty bad, and was not the result of individual actions, but was sanctioned at the institutional level. I hope you're ok.

Anyway, I want to hear more about your moral absolutes. The very vague 'let people be happy and justice for all' you gave yata boy doesn't cut it, since if we are going to be guided by moral absolutism, we better be damn sure about just what is and isn't right. Fundamentalist Islam, for example, is a good example of moral absolutism done well.
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Ya-ta Boy



Joined: 16 Jan 2003
Location: Established in 1994

PostPosted: Tue Sep 19, 2006 4:51 am    Post subject: Reply with quote

Quote:
Anyway, I want to hear more about your moral absolutes. The very vague 'let people be happy and justice for all' you gave yata boy doesn't cut it, since if we are going to be guided by moral absolutism, we better be damn sure about just what is and isn't right. Fundamentalist Islam, for example, is a good example of moral absolutism done well.


I agree. "Do your own thing" is not on any list of absolutes I've ever come across. You sound like an absolute relativist. That's why I said I have a headache.
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SPINOZA



Joined: 10 Jun 2005
Location: $eoul

PostPosted: Tue Sep 19, 2006 9:06 am    Post subject: Reply with quote

Cndinkorea,

Charitably, your arguments are feeble. Uncharitably, they�re incomprehensible (not because they�re brilliant).

I have asked you clearly how and why moral propositions such as "x is wrong/right� are absolute truths. Frankly, you've replied with nothing worthy of my consideration and I'm forced to repeat what I have already asked.

I'm gonna put it in a different way. Are rightness and wrongness objective features of reality, in the same way that "the Earth is the center of the Universe" is either right or wrong (that is the proposition that the Earth is the center of the Universe is true� is either true or false� is)?

Let's study the following simple propositions.

"beating someone to death, for a laugh, is wrong"

"2 + 2 = 4"


The latter is an absolute truth. It can never, ever be wrong. The former requires more work.

Whilst "2+2=4" is also a metaphysical truth (we cannot witness it), it can never be wrong. It is inconcievable that there exists a planet where 2+2=5. However, unfortunately, raping and torturing my little cousin, disgusting though that is to us all, is not wrong in the same way that 2+2=5million is wrong, because the former is based on our emotions, beliefs. Whether you're Hitler or whether you're Ariel Sharon, 2+2=4. Whether you�re a human or an insect that only lives for one day, 2+2= 4 whether any of us like it or not. We can�t disagree � whereas it is possible to disagree that pulling the legs off spiders is wrong or right. Someeone might enjoy it! For all we know, the spider might enjoy it!

You seem to think - as all moral abssolutistss do - that the onus is on the non-moral-absolutist (not synoymous with moral relativism, or what ever on earth it is you believe you're arguing for) to say how morals are NOT absolute. In actual fact - since it is YOU who believe moral values to be objective items of knowledge - YOU must prove how moral 'truths' are akin to other conceptual truths which can NEVER be proven wrong. That's what an absolute truth is.

It's a metaphysical argument you're making, thus you must prove your point with sheer logic. Otherwise - I'm sorry about this, folks - but morality is something emotional, nothing more or less. However, that doesn't mean it's unimportant. It's VERY important, actually.

I couldn't give a toss about the country/culture relatvism that's being argued. Murder is immoral in England, Korea, Canada. But if those countries were to be bombarded with humanoids from Zog - 50 zillion of them - murder would, by sheer coincidence, become less taboo.
[/quote]
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Guri Guy



Joined: 07 Sep 2003
Location: Bamboo Island

PostPosted: Tue Sep 19, 2006 9:17 am    Post subject: Reply with quote

When does 2+2 not equal 4?

http://www.pww.org/article/view/6207/1/243/

Two plus two is five
"First and above all he was a logician. At least thirty-five years of the half-century or so of his existence had been devoted exclusively to proving that two and two always equal four, except in unusual cases, where they equal three or five, as the case may be." -- Jacques Futrelle, "The Problem of Cell 13"

Most mathematicians are familiar with -- or have at least seen references in the literature to -- the equation 2 + 2 = 4. However, the less well known equation 2 + 2 = 5 also has a rich, complex history behind it. Like any other complex quantitiy, this history has a real part and an imaginary part; we shall deal exclusively with the latter here.

Many cultures, in their early mathematical development, discovered the equation 2 + 2 = 5. For example, consider the Bolb tribe, descended from the Incas of South America. The Bolbs counted by tying knots in ropes. They quickly realized that when a 2-knot rope is put together with another 2-knot rope, a 5-knot rope results.

http://www.ahajokes.com/m017.html

Hee hee...Wink


Last edited by Guri Guy on Tue Sep 19, 2006 9:20 am; edited 1 time in total
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flotsam



Joined: 28 Mar 2006

PostPosted: Tue Sep 19, 2006 9:19 am    Post subject: Reply with quote

Guri Guy wrote:
When does 2+2 not equal 4?

http://www.pww.org/article/view/6207/1/243/

Two plus two is five
"First and above all he was a logician. At least thirty-five years of the half-century or so of his existence had been devoted exclusively to proving that two and two always equal four, except in unusual cases, where they equal three or five, as the case may be." -- Jacques Futrelle, "The Problem of Cell 13"

Most mathematicians are familiar with -- or have at least seen references in the literature to -- the equation 2 + 2 = 4. However, the less well known equation 2 + 2 = 5 also has a rich, complex history behind it. Like any other complex quantitiy, this history has a real part and an imaginary part; we shall deal exclusively with the latter here.

Many cultures, in their early mathematical development, discovered the equation 2 + 2 = 5. For example, consider the Bolb tribe, descended from the Incas of South America. The Bolbs counted by tying knots in ropes. They quickly realized that when a 2-knot rope is put together with another 2-knot rope, a 5-knot rope results.

http://www.ahajokes.com/m017.html

Absolute truth? Methinks not.


Ironically, this rather supports Spin's thesis.
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Guri Guy



Joined: 07 Sep 2003
Location: Bamboo Island

PostPosted: Tue Sep 19, 2006 9:28 am    Post subject: Reply with quote

Yahoo answers posed the question of whether 2+2 always equals 4.

Best Answer - Chosen By Voters

If you have a 2 and bring up another 2, you have 22, not 4.
that way, 2 and 2 make 22

according to mathematics 2+2=4. but in a society (similar to the society in Orwell's 1984) the government could simply say 2+2=5 and the people would beleive it because theres no proof otherwise.

HERE IS THE ANSWER:
When you are using a number system other than base 10. Say for example a base 3 system. In such a system numbering would go as follows: 0, 1, 2, 10, 11, 12, 20, 21, 22, 100,101, 102, and so on... The base 10 equivalents of theses are the numbers 0 to 11 in the order in which they are seen. In this system 2 + 2 = 11 (The base 10 equivalent of four, but not read as four). The answer depends on the base, you see. Hope this helps! (I also hope that no one above me steals my answer.)


Suppose we have an arithmetic where we add 2 numbers
then divide the answer by 4 and take the remainder
for the sum. This is called mod 4 arithmetic.
In this arithmetic 2 + 2 = 0, not 4.
Also, 1 + 3 = 0.
Think of a clock with 4 numbers on it, 0, 1, 2 and 3
and a hand going round the clock. If the hand is
at 2 and advances 2 spaces, it will be at 0.

http://answers.yahoo.com/question/index?qid=20060912205647AAvEQei
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flotsam



Joined: 28 Mar 2006

PostPosted: Tue Sep 19, 2006 9:38 am    Post subject: Reply with quote

Point made. Or flailed at, anyway.

Move on.
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happeningthang



Joined: 26 Apr 2003

PostPosted: Tue Sep 19, 2006 9:59 am    Post subject: Reply with quote

CD....you're all over the place you need to go back to step one where you made your first, massive mistake..

You're using the terms 'cultural relativism' and 'moral relativism' interchangably. They're not the same thing.

Decide what it is you're arguing aginst, define it, and then be consistent in your argument.
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Ya-ta Boy



Joined: 16 Jan 2003
Location: Established in 1994

PostPosted: Tue Sep 19, 2006 1:39 pm    Post subject: Reply with quote

I think we'll have to wait for answers until he gets past Chapter 2.
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flotsam



Joined: 28 Mar 2006

PostPosted: Tue Sep 19, 2006 1:50 pm    Post subject: Reply with quote

Ya-ta Boy wrote:
I think we'll have to wait for answers until he gets past Chapter 2.


D'oh.
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ddeubel



Joined: 20 Jul 2005

PostPosted: Tue Sep 19, 2006 2:01 pm    Post subject: Reply with quote

I think it cool that we live an existence where we can decide for ourselves what is right and wrong......collectively. We get to make the rules!!!

That said, as some people have rightly pointed out, there must be points in the graph where all these various "moral" lines cross. Universals.

I think we need only go so far as to say that -- we do not like pain/physical pain. So a universal and morally relative agreement would be that: do no harm. (or as the Christian would say, do unto others as you would want done unto yourself.).

The problem gets murky. It is difficult to avoid harm because we have to account for future results. Future results which we don't absolutely know as fact. Suppose I might have to torture someone to get information that can save many people's lives. I will do him/her harm but I will do less harm overall if I get that information........

This example is relevant at this present time. I think the logic is odious.........we should NEVER do harm! We cannot know the future, so we should obey this moral universal. This goes for murder, execution, rape, beating, corporal punishment, polluting the environment and so on and so on...it is a universal. Why we don't follow it , is the problem of time. future causation.

I say throw that part out. Just act with the intention of "do no harm to others" , as best you can. This is how I judge around the world, other countries, cultures.

all the rest is a go. and is morally relevent.

Sorry if I've rambled on too long, too many coffees this morning...

DD

By the way 2+2 = 5 but just very in very rare cases.
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cdninkorea



Joined: 27 Jan 2006
Location: Seoul

PostPosted: Tue Sep 19, 2006 6:32 pm    Post subject: Reply with quote

(all boldfaces in this thread are mine)
Ya-Ta Boy wrote:

I'm curious which moral values you regard as universal. Could you specify?
Whichever values are conducive to your goals.
A: I'm not a relativist.
B: OK. What absolutes or universals do you believe in?
A: Whichever are conducive to your goals.
B: I have a headache.
I agree. "Do your own thing" is not on any list of absolutes I've ever come across. You sound like an absolute relativist. That's why I said I have a headache.

Very witty of you, I must say. I will try to be more articulate: there are, I believe, good (moral) goals and values, and bad (immoral) goals and values. This is not to say there is only one set of moral ends, since the achievement of a particular end may make one person happy and not another (yes, I am presupposing happiness to be the meaning of life; as I said last post, I want to avoid getting into meta-ethics).
Ultimately, individuals have to decide for themselves what will make them happy and how to achieve it. They alone should and must face that challenge alone, without forcing anyone to help them or infringing on another�s rights. And they must bear, for better or for worse, the consequences of their actions. When I say �do your own thing,� it doesn�t mean whatever people decide to do is right and just- what it means is that people have to be free to do their �own thing.�
gang ah jee wrote:
Yes, your university does sound quite unusual in this respect - mine is full of activists and critical theorists who are all obsessed with human rights in foreign countries.

Mine had a lot of those too (I was one of them). But while those in that category objected to atrocities abroad, almost all of them were adamant that other countries, especially the US, have no right to infringe on their �sovereignty�. Rolling Eyes
gang ah jee wrote:
As far as threads on this message board go, what you are labelling 'cultural relativism' tends to be either a) differing opinions on the significance of varying types of behaviour b) differing opinions on what can be done in response to that behaviour. Trying to understand a practice in context or concluding that little can be done about it isn't the same as endorsing it, which seems to be where you are having difficulty making a distinction.

There is definitely a lot of that, but I also read posts where people say things like �it�s none of our business. You don�t like it? Go home� There aren�t that many of them, but there are enough that I decided to start this thread.
gang ah jee wrote:
Do you really think it's honest to equate institutionalised crimes against human rights such as legal executions of homosexuals in Saudi, and forced abortions in China with the treatment of foreign English teachers in Korea?. I don't know what kind of misfortune has befallen you in Korea, but wow. Sounds like it was pretty bad

No misfortune, actually- I love it here. But you have to admit we�re not exactly treated and judged as equals, and we have to watch our behaviour more than we should and more than the average Korean does.
Now the worst treatment of a foreign teacher in Korea is far, far, far less extreme of an example than the other examples I used, yes. But they are the same principle: they are all examples of the strong making unjust laws and regulations for different �classes� of people.
gang ah jee wrote:
Anyway, I want to hear more about your moral absolutes. The very vague 'let people be happy and justice for all' you gave yata boy doesn't cut it, since if we are going to be guided by moral absolutism, we better be damn sure about just what is and isn't right. Fundamentalist Islam, for example, is a good example of moral absolutism done well.

See my response to Ya-Ta Boy.
Spinoza wrote:
Charitably, your arguments are feeble. Uncharitably, they�re incomprehensible (not because they�re brilliant).

Incomprehensible to you. I understand them.
Spinoza wrote:
I'm gonna put it in a different way. Are rightness and wrongness objective features of reality, in the same way that "the Earth is the center of the Universe" is either right or wrong (that is the proposition that the Earth is the center of the Universe is true� is either true or false� is)?

It�s certainly more difficult to prove that something is true in the realm of morality than it is in the realm of physical sciences, but yes: moral truths are objective features of reality. The only reason why one is more difficult to see than the other is because physical truths are often more observable and repeatable (i.e. empirical).
Spinoza wrote:
The latter is an absolute truth. It can never, ever be wrong. The former requires more work.

Agreed- much more work, actually. But that doesn�t make it less of a truth.
Spinoza wrote:
Whilst "2+2=4" is also a metaphysical truth (we cannot witness it), it can never be wrong. It is inconcievable that there exists a planet where 2+2=5. However, unfortunately, raping and torturing my little cousin, disgusting though that is to us all, is not wrong in the same way that 2+2=5million is wrong, because the former is based on our emotions, beliefs.

Yes, but those emotions and beliefs are not the root cause of the wrongness of raping and torturing your cousin- reality is.
Spinoza wrote:
Whether you're Hitler or whether you're Ariel Sharon, 2+2=4. Whether you�re a human or an insect that only lives for one day, 2+2= 4 whether any of us like it or not. We can�t disagree � whereas it is possible to disagree that pulling the legs off spiders is wrong or right. Someeone might enjoy it! For all we know, the spider might enjoy it!

We can disagree, but in doing so we�d be wrong. I don�t see how rape and torture is any different in principle- we can disagree to either mathematical truths or to moral truths, but we won�t be right for doing so.
Spinoza wrote:
You seem to think - as all moral abssolutistss do - that the onus is on the non-moral-absolutist (not synoymous with moral relativism, or what ever on earth it is you believe you're arguing for) to say how morals are NOT absolute. In actual fact - since it is YOU who believe moral values to be objective items of knowledge - YOU must prove how moral 'truths' are akin to other conceptual truths which can NEVER be proven wrong. That's what an absolute truth is.

Yes, you�re right. I hate to disappoint, but I can�t do it. The reason why is not because it can�t be done, but because I can�t do it( Embarassed ).
I debated this exact issue (meta-ethics) all the time in university and had answers to the questions you're giving me, but I honestly forget all of it and don�t have access to any useful books to refresh my memory (they�re all in Canada).
Spinoza wrote:
It's a metaphysical argument you're making, thus you must prove your point with sheer logic. Otherwise - I'm sorry about this, folks - but morality is something emotional, nothing more or less. However, that doesn't mean it's unimportant. It's VERY important, actually.

I�m not trying to shift the onus of proof on you by asking this: why is morality important if it�s only an emotion?
Spinoza wrote:
I couldn't give a toss about the country/culture relatvism that's being argued. Murder is immoral in England, Korea, Canada. But if those countries were to be bombarded with humanoids from Zog - 50 zillion of them - murder would, by sheer coincidence, become less taboo.

It would be perceived as less taboo.
ddeubel wrote:
I think we need only go so far as to say that -- we do not like pain/physical pain. So a universal and morally relative agreement would be that: do no harm. (or as the Christian would say, do unto others as you would want done unto yourself.).

What if that person deserves harm for a harm they have inflicted on others? Or do you think no one can deserve it?
ddeubel wrote:
I say throw that part out. Just act with the intention of "do no harm to others" , as best you can. This is how I judge around the world, other countries, cultures.

I agree (for legal systems anyway), but I want to add: ��unless they deserve it.�
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