In effect, then, your argument is that not every single human being in existence will act, react, or believe in the saw way in different circumstances.It would destroy my position if it were inconceivable that anyone else would ever act otherwise.
It isn't, so it doesn't.
However, I like the, "How you, and by extension, everyone" part. "Let's say I do X. OK? Now, let's go ahead and assume that the other 6bn people on the planet will do exactly the same..."
Which is very nearly saying nothing at all. And certainly saying nothing of interest.
Yes, but your dislike of beetroot, and Fred's liking of it does not mean that beetroot has no existence independent of your own subjective actions, reactions and beliefs about beetroot.I don't particularly like beetroot. By your logic, I'm now wondering how the yellow, rubbery **** anyone ever sells any beetroot.
Who is this "we" you are referring to? Is there a group of you huddled over the keyboard, or do you have split personality disorder?Hmmm. We seem to have gone rather ahead of you, or at least left you somewhere behind.
So, what you are saying is that self-interest is possible. As above, big deal.We are not assuming that all laws are made with self-interest firmly at their heart. Nor are we assuming that all human actions are made with the self as the root cause (although the psychological egoism begets act altruism argument is interesting to those who like Game Theory). What we are in fact doing is positing that these events are possible.
So you are agreeing with me. Some people have a better developed conscience than others. The ones with less developed consciences are more prone to selfishness. The fact that this happens has no bearing whatsoever on whether or not there exists moral truth beyond the individual.Not universal. Possible. And, as they are possible, it rather negates the idea that all such decisions are made as a result of conscience or a system of absolute moral truths. They don't have to be.
Some people have impaired sight. They may not see the tomato heading in their direction. But that does not mean the tomato does not exist independently of themselves.
With humour it is not terribly important for us, as a society, to be able to agree on, and formulate in words some system that reflects the underlying truth behind our individual perceptions.We'll take these two together.
You'd need to so you could see how moral the person actually was. Otherwise, you'd just be putting your opinion forward with little or nothing to back it up. It's clear that you see nothing wrong with this, however, so perhaps the key to the misunderstanding lies here.
With morality it is indispensable that we do this.
So you mixing morality and humour in this way is just a bit silly.