Ethics, Ethos and Moral Mathematics at the Interstice

May 18, 2007

French philospher and superstar of atheism Michel Onfray’s (Onfray 2007) movement of evangelical secularism depends on a moral mathematics of risk society. At its most extreme it advocates a form of instrumentalist social atomism and radical anthropocentrism.

Onfray refers to the influential writings of Nietzsche, who combines philosophy with a searing aesthetic to unsettle 19th century ethics, ethos and morals. Nietzsche work is permeated with a heightened moral relativism where individuals are free to choose their own virtues and vices subjectively and interchangeably. But Nietzsche’s avatar Zarathustra is not advocating a new religion. He is following in the Enlightenment tradition wherein the modern individual perceives religion to be pitiably self-delusional and comfortable. And I never forget that Nietzsche wrote against a late 19th century backdrop of a distorted form of Christian/utilitarianism driving unfettered destructive colonial expansion.

These masters of today- surpass them, O my brethren- these petty
people: they are the Superman’s greatest danger!
Surpass, ye higher men, the petty virtues, the petty policy, the
sand-grain considerateness, the ant-hill trumpery, the pitiable
comfortableness, the “happiness of the greatest number”-!
And rather despair than submit yourselves. And verily, I love you,
because ye know not today how to live, ye higher men! For thus do ye
live- best! (Nietzsche 1892)

The brilliance of the canonical writing of Marx, Nietzsche, Freud, Foucault, Deleuze and even Derrida, is not enough to provide incentive to transform inner ethical orientations or to change outward moral behaviour. Marx was not a Marxist. Derrida himself deconstructed the Author. These leaders of thought provide useful concepts and robust arguments but not comprehensive systems intended for universal adoption. Their space-time dependent oeuvre never claimed to provide comprehensive manifestos with an ethos, code of ethics and a will for social change under accidental temporal and spatial conditions.

Moral orientation imposed through legislation and education aims at protecting current and dominant (not necessarily democratic) concerns of society. Such ordinances and curriculum are necessary in a civil society but they provide at most a minimalist state protection for those at-risk of social exclusion. At their worst the algorithms of moral mathematics ensure a legal and civil method to heighten the vulnerability of the most vulnerable. See Foucault on crime, punishment and discipline.

Nietzsche’s concept of authenticity which is a form of self-making in the register of the aesthetic is incompatible with that form of imposed morality, the Christian-inspired ethic of charity for the Other crushes an individual’s elemental, instinctive and powerful desires (Taylor 1991:65).

In contrast the inner ethical orientations ( BIC 2006 ) of moderate civil religion relevant to social, historical, economic and political context are constituted by a concept of faith as conscious knowledge expressed in action (‘Abdu’l-Baha 1915:549) combined with an an ethos of caring and mutual trust. This concept of faith is held in tension by the use of the faculty of reason to prevent fanaticism and superstition. First it is to know and then to do (‘Abdu’l-Baha 1915:549).

Taylor (1991:10) describes the fading of moral horizons, the loss of meaning, the eclipse of ends, rampant instrumental reason and the loss of freedoms as all part of the malaise of modernity. He cautions that atomist and instrumentalist approaches promote a debased and shallow form of authenticity (1991:120).

keywords: moral mathematics, consequentialism vs deontology, 

Webliography and Bibliography

‘Abdu’l-Baha. 1915. Tablets of ‘Abdu’l-Baha.

Bahá’í International Community (BIC). 2006. “A New Vision for Humanity’s Future.

Colbert, Stephen. 2007. Unquisition. May 3.

Derrida (1990) in Le droit à la philosophie du point de vue cosmopolitique.

Etzioni, Amitai. 2007a.”The West Needs a Spiritual Surge” >> Amitai Etzioni Notes. March 6, 2007.

Etzioni, Amitai. 2007b. L’Occident aussi a besoin d’un renouveau spirituel.” Le Monde. 7 avril.

Hitchens, Christopher. 2007. God is Not Great: How Religion Poisons Everything. Twelve/Warner Books.

Higgins, Andrew. 2007. As religious strife grows, atheists seize pulpit.” Northwest Herald. >> nwherald.com. April 13.

Kinsley, Michael. 2007. “In God, Distrust.” Sunday Book Review. New York Times. May 13.

Lacroix, Alexandre, Truong, Nicolas. 2007. “Nicolas Sarkozy et Michel Onfray: Confidences entre Ennemis.” Philosophie Mag. No. 8. >> Philomag.com

Onfray, Michel. 2007. Atheist Manifesto: The Case Against Christianity, Judaism, and Islam.

Nietzsche, Friedrich. 1892. Thus Spake Zarathustra. Trans. Common, Thomas.Taylor, Charles. The Malaise of Modernity. Concord, Ontario: House of Anansi Press.

One Response to “Ethics, Ethos and Moral Mathematics at the Interstice”

  1. Kevin Says:


    Your comment on Moral Maths is quite interesting, this is a way where has not been developed….. Probably some connection with maths and philosophy… Hard to link together.

    On my side, would havé seen math moral as a way to curb down current economy way of thinking : rationale expectation

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