It’s not every term in meta-ethical theory that gets taken up into burning public-policy debates. But due to a complex series of cultural events, the term
moral relativism has. The problem is that nearly every use of the term
moral relativism in common political debate has more or less nothing actually to do with the subject of moral relativism. Here’s some notes from a recent Glenn Greenwald column on u.s.-American responses to the Israeli government’s bombing of urban targets in Syria:
[T]he claim is being hauled out that Israel’s actions are justified by the “principle” that it has the right to defend itself from foreign weapons in the hands of hostile forces. But is that really a “principle” that anyone would apply consistently, as opposed to a typically concocted ad hoc claim to justify whatever the US and Israel do? Let’s apply this “principle” to other cases, as several commentators on Twitter have done over the last 24 hours :
Imagine if, say, Iran had unilaterally launched a strike on Salafi Syrian rebels overnight? Would we all be okay with that? #lawofthejungle— Mehdi Hasan (@mehdirhasan)
As soon as Hasan tweeted his question, he was instantly attacked by a writer for the Times of Israel and the Atlantic, dutifully re-tweeted by Jeffrey Goldberg, on this ground:
Israel’s strike on Syria has been a revealing moment. Some, for example, seem to view Israel as equivalent to Iran—Liam Hoare (@lahoare)
One could say quite reasonably that this is the pure expression of the crux of US political discourse on such matters: they must abide by rules from which we’re immune, because we’re superior. The ultimate irony is that those who advocate for the universal application of principles to all nations are usually tarred with the trite accusatory slogan ofmoral relativism. But the real moral relativists are those who believe that the morality of an act is determined not by its content but by the identity of those who commit them: namely, whether it’s themselves or someone else doing it. Today’s version of that is: Israel and the US (and its dictatorial allies in Riyadh and Doha) have the absolute right to bomb other countries or arm rebels in those countries if they perceive doing so is necessary to stop a threat but Iran and Syria (and other countries disobedient to US dictates) do not. This whole debate would be much more tolerable if it were at least honestly acknowledged that what is driving the discussion are tribalistic notions of entitlement and nothing more noble.
— Glenn Greenwald, Israeli bombing of Syria and moral relativism
The Guardian (May 6, 2013)
The view that
moral relativism is actually supposed to signify is, roughly, the position that one and the same action, taken in the same context, can be both right and wrong at the same time; that is, the position that questions of morality can rightly be answered only relative to a frame of reference which can change from one judgment to the next. (So, for example, some people have believed — wrongly — that whether an action is right or wrong depends on whether the person making the moral judgment has a feeling of approval or disapproval towards it; other people have believed — also wrongly — that whether an action is right or wrong depends on whether the person making the judgment lives in a society in which the action is generally praised, generally tolerated, or generally condemned. For an excellent discussion of, and critical reply to, actual moral relativism, see the third chapter of G. E. Moore’s Ethics .)
Now it is no sin not to know meta-ethical theory. It’s a branch of technical philosophy, and not the least recondite of the branches you could study. But if you’re going to use the terms, you ought at least to know what they mean.
Moral relativism is a real thing; and even kind of a common personal stance or cultural phenomenon (it’s common enough for people, when challenged to justify their actions or to ground their moral pronouncements, to retreat into a sort of relativism, whether with a seemingly sophisticated philosophical defense or with a dull
Well, you know, that’s just, like, your opinion, man.). And it’s something that’s worth pointing out; I think that the retreat to relativism is not only a cognitive or intellectual mistake, but really itself a kind of ethical lapse. But in public political debates, when the word
moral relativism is thrown against a position, it is rarely being thrown at a position that’s actually relativist. In fact, because the word has become a watch-word of the cultural Right — and because u.s.-American militarism draws so much of its intellectual basis from the watch-words of the cultural Right —
relativism has come to be very frequently used in order to defend the crassest sorts of exceptionalism and militarism in foreign policy debates. But when
moral relativism is used polemically this way in debates about war and foreign policy, the word is almost always being used to attack positions that are exactly the opposite of relativist — it used to attack views precisely because they insist on principled ethical judgments being applied across the board, and demand that moral actors be held to the same ethical standards regardless of who they are, regardless of their politics or the government they are part of or the nationality they claim to represent. When someone condemns the Israeli government for taking exactly the same actions that would have been condemned from the government of Iran, the person condemning those actions (whether they are right or wrong to do so) is explicitly demanding a universal standard of moral judgment, and thus rejecting the sort of national relativism that tolerates behavior from
our government while condemning it in others, simply because they are on the other side of a political boundary.
moral relativism is used polemically in foreign-policy debates, the position being attacked is almost always being attacked because it makes a moral argument which is actually the exact opposite of moral relativism. And that’s too bad, because words mean things. Or at least they ought to.