In light of my last post (‘On the Nature of Morality’) I thought it fitting to present an alternative argument for the origin of our morality, this one with a very different approach to goodness than the first.
We need to establish what goodness is in order to create any reasonable system of morality, if we cannot do this then the system is not based on reason as such. We can begin with the observation that some acts are seen as intuitively wrong (e.g. murder, theft, lying), not always for the sake of anything else, simply because we see these things as wrong.
But what is wrong? And for that matter what is good? A satisfactory substitution for the idea of goodness is something that stimulates positive sensations upon the moral faculties. This is how we know that some acts are inherently wrong or right. Some acts are moral, some are not. So some acts stimulate the moral faculties, some do not. There must be a distinction between these, some quality that some acts possess but others do not.
All things appear to have a cause even if this is not strictly speaking the right way to look at the world. So all things in reality can be related to a cause even if it is not a true cause. We can postulate goodness and badness as real entities in themselves that lie within some actions. This is what causes the stimulation of the moral faculties (the stimulation must have what can be identifiable as a ‘cause’). These are known as Moral Carriers.
It makes more sense for all these Moral Carriers to have the same origin since they cause similar stimulation of the moral faculties. Whatever is the source of goodness is which has infinite potential (if all morals acts contain good then we could in theory have an unlimited number of them – hence we need a large source of goodness). It is therefore reasonable to postulate the existence of infinite goodness.
Such a source of goodness cannot have a spatial existence since it lies outside of the sensual realm. We could never hope to place infinite goodness somewhere since this would be completely illogical. Therefore the nature of this goodness must also be divinely simple hence goodness cannot consist of quanta. Therefore the only way goodness can be present in the sensual reality is if infinite goodness is reflected dimly in certain acts in our realm. There are certain intensities of this reflection and this is why some acts are more moral than others and some are more striking to us.
The reason goodness must be innate therefore is that we cannot comprehend that which has achieved infinite extension. Moral goodness is a reflection of infinite goodness. This has achieved infinite extension. Just as we cannot explain the infinite, we cannot explain a reflection of it. We must just know what moral acts are.