By what definition, and extent, and to what purpose do we as humans classify the idea and act of murder as evil? To most people I ask this question seems ludicrous and the answer alarmingly obvious, but I have yet to understand why we identify this occurrence as ‘evil.’ I can understand that the intent of murder and its outcome can result in a way that selfishly benefits the murderer at such a terrible cost, and I can understand that the action of taking someone’s life is just as cruel to the deceased as it is to the people that knew and loved that victim, but it seems hypocritical to me that we as a society generalize the idea of killing as evil when relatively many of us favor capital punishment, strong military, and, at least in fiction, vigilante justice. We send men and women to violent battlefields yet, before they leave, indoctrinate the poor souls into thinking that the very act of murder is evil just by itself. They come back scarred because of this. ‘Do unto others as you would have them do unto...
What is it to know what a thing is? Suppose I can identify a laurel tree by its smell, but not by the shape and colour of its leaves. Or the other way around. Do I know what a laurel tree is in each of these cases? Or suppose I am a scientist and can identify it by analysing its genome, but not by its smell nor by the shape and colour of the leaves... Suppose I know only or, on the contrary, do not know the uses people give to laurel leaves. How many properties of laurel must I know so that I can know what laurel is? I think I must know something, otherwise I wouldn't even know what the word"laurel" means. But what? It can't be just one small thing: I wouldn't say that I know what laurel is if I can identify it only by its smell.
Defenders of animals' rights argue that other people are "speciesists" (like some people are racists). I would like to ask if speciesism is always wrong. Suppose healthy adult people have some features that make them important (say, they can speak and they can reason in complicated ways) and that no non-human animals have. Suppose those features give adult healthy humans some rights. Is it necessarily wrong to assign those rights also to human babies and mentally handicapped humans, but not to non-human animals? We would recognize those rights in babies and the mentally impaired because we like them more than we like other animals (as a matter of fact, most of us are speciesists), but animals couldn't complain about that, could they? Anyway, they wouldn't be offended. I also think this argument would not make racism acceptable.
Panpsychism seems to posit that consciousness is a fundamental property of matter. If so, it would then need to be able to explain how discrete chunks of matter, presumably with their own consciousness, combine to create the unified sense of conscious experience that humans enjoy.
Would it not make more sense, (or are their philosophers who make this point), to think that consciousness is a fundamental aspect of reality and that the property that matter has is the ability to interface with consciousness as opposed to having its own? Such that, the more complex a system is the more access it has to consciousnesses, (and vice versa?). Roughly speaking, does it make more sense and fit with our intuitions as well as our empirical evidence to think of matter has being able to receive consciousness rather than create it?
I call this the "capacity answer" to "combination problem". Increased complexity allows for greater access to/processing of the raw conscious "stuff" that is then colored by our interaction...
I talked with a 78 y.o. woman whose ears were pierced (for earrings) when she was 1 y.o. or so. I asked her if she didn't think her parents were wrong in having her ears pierced, because they caused her intense pain without need and without her consent. She looked very surprised with my question and told me that her parents did the right thing, since she would always have wanted to use earrings AND (this is the point) it would have been much WORSE if she would have her ears pierced when she was 7 or 12. She told me that she doesn't remember the pain inflicted on her when she was 1 year old, and so that pain "was nothing", it was "worth nothing" (the conversation was not in English....). I wonder if this makes sense. Is pain that one will absolutely forget within an hour much less important than pain that we will remember?