Moral Realism: The Prohibition On Free Riding

(pulled out and reposted)

[L]ibertarianism argues that Non Aggression, (NAP) + Intersubjectively Verifiable Property (IVP) constitute a universal moral natural law. This is ‘almost real’. And any claim that natural rights or natural law exist is to claim moral realism (constant correspondence.)

Now, I disagree with IVP and NAP, because I have learned that human moral standards are universally higher than that. That no groups exist and can exist by treating internal members as such. And that peoples who use the NAP with outsiders are usually outcast and exterminated.

However, if we look at universally demonstrated human behaviors, we see that it is quite possible to identify a small number of constant moral constraints upon our action. And that these moral constraints reflect our reproductive strategies – and must. Further, that all cultures may implement more or less of these moral constraints, and that many of these moral constraints are mixed with signaling (which is not a moral constraint, but a signal of commitment to moral constraints – usually ritualistic costs that one must bear). This means that all moral systems include the universal moral rules, a level of adoption of those rules that suits their reproductive structure within the particular moral structure of production available to them, and a body of rituals and signals. And that all moral codes in all groups can be reduced to technical descriptions on the axes I have described.

If this is true, and I am correct, and I think the evidence suggests that I am correct, then the underlying moral code is on that is in favor of cooperation while prohibiting free riding, where failing to engage in cooperation is also free riding. As such, the underlying moral intuition begins with the prohibition on free riding. Further that depending on a number of environmental variables such as geography and competition, humans will produce predictable moral codes, albeit a wide variety of signals. And yes, the genders differ in the distribution of weights that they give to those underlying moral codes.

As such, we have finally uncovered the logic and science of morality. And as such, morality is both real, and non arbitrary.

Thus the only means of moral action we possess is voluntary, fully informed, warrantied exchange, free of negative externalities, in which we contributed to production. It implies that one cannot refuse a trade that causes one no loss, takes no effort, exposes one to no risk, and benefits another.

Everyone has something to trade. Even if it’s merely respect for life, property, manners, ethics, morals and rituals. And that is enough to trade for the benefits of the market, and the opportunity to conduct other trades with those who likewise enter into the bargain.

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