“Moral wisdom seems to be as little
connected to knowledge of ethical theory as playing good tennis is to knowledge
of physics” (Emrys Westacott). To what extent should our actions be guided by
our theories in ethics and elsewhere?
“Moral wisdom is as little connected to
ethical theory as playing good tennis is to knowledge of physics” suggests it
is not necessary for an individual to have knowledge of ethical theory (a set
of principles relating to ‘right’ and ‘wrong’ conduct) in order to posses moral
wisdom (the ability to consistently practice ethical conduct), just as it seems
unnecessary for an athlete to have knowledge of physics in order to
successfully perform. Ostensibly it seems that knowledge of theories,
substantiated beliefs that guide behaviour, is key to practical success. In
reality, however, whilst it is undeniable that in some contexts theories serve
to positively enhance or facilitate our actions, they can equally prove to be
unnecessary or hinder the development of ability in our actions. This holds
true in different areas of knowledge, primarily in ethics but also in sports,
mathematics, the sciences and the arts.
It is arguably unnecessary for performance
in sport to be guided by theory, as this by no means determines success. Young
children, with limited knowledge of physics and physiology are still able to
run fast or swim well. Mature athletes, such as professional footballers, are
no different. Moreover, the fact that not everyone can be athletically successful
despite rigorous training, application of technique and appreciation of theory
further justifies this claim. For instance, as a tennis player I understand
that to prevent wide forearm shots the racket face should be ‘closed’ after
contact, but when attempting to actualise this, my arm often refuses to move
accordingly. This suggests theory in sports is guided more significantly by
individual ability than can be by theory, thus theory in this case should not
significantly guide actions.
Similarly, evolutionary biologists argue
that it is unnecessary for humans to follow ethical theory in order to exhibit
moral wisdom. According to scientists such as Harvard professor Marc Hauser,
humans are born with “moral machinery”, an innate ability to judge right from
wrong. Hauser hypothesises that the process of natural selection over centuries
has resulted in morality arising as a human quality, because it “bolsters
motivation” to make individuals better cooperators and thus socially
advantageous. This is supported by results from a global experiment, conducted
through an online questionnaire, which questioned the moral permissibility of
moral dilemmas. The experiment provided evidence that the moral faculty in
humans is universal, despite differences in culture, nationality, age and
knowledge of ethical theory. Critics of Hauser’s position could argue, however,
that if there were a shared moral faculty, there would be a lack of criminals.
As this is not the case, the conjecture that humans share an innate moral sense
is questionable. To counter this, it can be theorized that the moral faculty
provides “tools” to build moral systems, rather than a moral system itself
which is primarily determined by local culture and teachings. This suggests
that whilst the foundation of an individual’s moral wisdom is innately
obtained, culture determines their reactions to these moral instincts.
Consequently, it seems that although knowledge of ethical theory is not
necessary to exhibit moral wisdom, it may be a contributory factor, thus
arguably should be used to guide actions.
Likewise, whilst theory may not be
necessary in the arena of sports, it appears scientific knowledge can enhance
performance. My cousin for instance, with an ability to apply physics (using
theories of angles and force) during billiards, is a better player than myself.
Thus perhaps, application of theory can enhance, and so possibly should guide,
sports-related actions. With aforementioned arguments taken into consideration,
however, this theory should not be applied with the misconceptions that it is
either the sole method to obtain successful actions, or a guarantee of success.
In some circumstances utilizing theory to
guide actions is not merely preferable, but necessary; a primary example is
Mathematics. For instance, as we have studied in class, an understanding of
calculus is required to calculate the rate of change in surface area of a
deflating balloon. The importance of theory to guide actions in Mathematics is
sometimes downplayed due to the ability to master Mathematics by rote-learning.
For instance, as a young child, despite having no understanding of the meaning
of the “equivalence sign” in algebra, I was able to skillfully manipulate a
variety of algebraic functions. This argument however, does not take into
account that even the most basic employment of mathematical methods requires
the guidance of mathematical theory. Although I had little knowledge of the
larger concepts, application of basic theory was required: substitution,
subtraction, division and multiplication. The importance of theory is only
further heightened in advanced mathematics, especially when considering
mathematical real-world problems. Hence, it seems Mathematics requires
theory, thus it should be used to guide our actions.
Within ethics, the guidance of theory may
too be imperative. Morally wise decisions made on a global scale, for instance,
can be effectively guided by ‘theory’ of governing bodies. The constitution
passed by the UN concerning human rights prevents many atrocities from being
committed, ensuring moral wisdom. More specifically, abiding by the human
“right to life” allows us to act humanely, and grants the UN the ability to
prosecute violators. The international charter is also free of political and
cultural bias, thus provides as a good neutral guideline for moral behaviour
with all violators “equal before the law”. It is interesting to note, however,
that some articles of the charter cannot be financially supported by developing
countries, such as “education shall be free”. This suggests that in some
circumstances, whilst actions should be guided by theory, this may not be
possible for other reasons.
Arguably, however, outside of established
legislations, existing theories concerning ethics are often contradictory, and
thus, ethical theories cannot clearly indicate the most ‘morally wise’ actions.
In response, it can be argued that all ethical theories when applied to daily
dilemmas, such as what to do when walking past a beggar, map the same route: to
spare change. As a utilitarian, this would contribute the greatest benefit,
following Kant’s theory of rationalism, sparing change would not create a
logically contradictory universe, and it abides to Christian ethics that
promotes philanthropic behaviour – “love thy neighbour”. Thus, knowledge of
ethical theory still provides a positive contributory factor to moral wisdom,
so should be applied.
However, as “it is theory that decides what
can be observed” it seems that an overdependence on theory to guide actions
could impede rather than facilitate an individual. Thus, it may be necessary
for a thinker to reject theory in order to make progress through their actions.
In the sciences, for instance, Harald zur Hausen’s rejection of the orthodox
theory, that the cause for cervical cancer would reveal itself by the
production of virus particles, facilitated his discovery of the HPVs that cause
cervical cancer. Hausen’s discovery of the HPVs by controversially searching
for the viral DNA codes inside the tumour cell genomes, ultimately led to the
synthesis of the HPV vaccine, 10 years later; actions that could not have been
achieved had Hausen conformed to the scientific theories of his time. One could
argue, however, that Hausen did not reject established theory, but rather a
common perspective that existed during his scientific pursuit. Whilst true to
some extent, one could counter that strong perspectives in science tend to be
considered theory.
Similarly, movements in art and literature,
which resulted from a rejection of conventional theories, created new
dimensions in their respective fields. Had Picasso remained loyal to the
traditional theories of precisely depicting reality in art, advocated by his
own father, he would have never pioneered cubism – an avant-garde movement that
revolutionized artistic expression, transcending into related movements in
music and literature.
Copyright © Estate of
Pablo Picasso/ Artists Rights Society (ARS), New York
(Left to Right): L’homme au beret is an example of Picasso’s earlier work,
where he depicted reality precisely in his paintings; La dame au chapeau
noir was completed much later in Picasso’s career, illustrating his use of
cubism
Similar can be said of the 17th
century metaphysical poets, who did not conform to the empirical conventions of
Elizabethan poetry. Unlike their contemporaries who elaborated on science and
discovery, the metaphysical poets concerned themselves with abstract concepts,
such as love. Moreover, through bizarre metaphors (such as a flea representing
sexual consummation) they initiated a new literary style and approach. Whilst
one may argue that these intellectual revolutionaries technically did not
abandon theory, but rather created new theory, they did refuse to allow
contemporary theories to hinder their perspectives. Thus, these examples
further support that as theory, by definition, lacks certainty, we should
restrain from strongly believing that current theories, or selected theories,
provide the only path to excel in our actions. Very often rejecting accepted
theories, or being more accepting of alternate theories, results in more
progressive actions.
As the value of theory is different within
different contexts, it is difficult to assess the extent to which they should
be used to guide actions. Whilst in some cases theory may be considered
imperative (e.g. mathematics), it can be unnecessary (e.g. in sports), or even
impair an individual’s actions (e.g. in the arts). Moreover, theories within a
single area of knowledge cannot be granted a common level of importance as its
role is highly dependent on circumstance; ethical theory, for instance, can be
considered necessary (e.g. UN legislation) as well as merely preferable (e.g.
considering our “moral machinery”) when it comes to guiding our actions. An
individual must also remain aware of the commonly mistaken assumption that
theories bring certainty and are universally applicable. The implications of a
lack of this awareness could range from scientific setbacks to an inability to
fulfill potential. Ultimately, by definition, theories are no more than
beliefs, so should be treated as such; theories are no more than human
constructs, thus should only be used cautiously as guidelines for optimal human
existence.