The following is my review of Michael Shermer’s book, The Moral Arc: How Science Makes us Better People. The book was a gift from one of my professors at Southern and sat on my shelf for nearly a year before I decided to take on this review. I must admit that after my initial read, I was very troubled about the potential impact this book might have in Christian circles (especially among young believers heading off to college). I found Shermer’s arguments compelling, and his overall thesis challenging to my own faith. That doesn’t happen often, so it had me concerned. This is not a subject that should be taken lightly for Christian educators and pastors. If we fail to confront the moral claims of the new atheists (Shermer is not alone in his argument that objective moral values can exist apart from God and his message is becoming increasingly prevelant), the Church runs the risk of becoming irrelevant in the eyes of the educated world. We can’t let that happen. Taking on Shermer’s book is no small task, but I can assure you that we have nothing to fear from his claims. As is the pattern with most of the work being generated by popular atheist authors, its bark is much worse than its bite.
It used to be that if you found yourself reading a book that argued for the existence of universal, objective moral values, then you were likely reading something written by a theist. In his classic work Ethics: Inventing Right and Wrong, atheist J. L. Mackey opens with the definitive assertion, “There are no objective values.” Perhaps no other philosopher better articulated the connection between moral objectivism and belief in God.
If we adopted moral objectivism, we should have to regard the relations of supervenience which connect values and obligations with their natural grounds as synthetic; they would then be in principle something that a god might conceivably create; and since they would otherwise be a very odd sort of thing, the admitting of them would be an inductive ground for admitting also a god to create them.
For Mackie, the only way to avoid this problem would be to adopt ethical subjectivism. Oh, how times have changed. Michael Shermer represents a growing trend among contemporary atheists, who argue for ethical naturalism (the view that ethics can be understood in terms of natural science). It is a trend that threatens to undermine one of the strongest arguments for theism: The moral argument for the existence of God. In The Moral Arc: How Science Makes Us Better People, Shermer, an atheist, makes the claim that morality is not relative, and moral judgments are not arbitrary. Universal, objective moral values exist, and are not the result of religion; they are the result of secular forces emerging from the Age of Reason, namely, science and reason. While morality has long been the province of religion, according to Shermer, it now belongs to science. The new moral authority in this world is not the minister wearing a collar, but the scientist in a lab coat. No longer is science confined to simply describing how the world functions and how we live, it can now inform us on how we should live. The goal of this paper is to provide an overview of Shermer’s argument, pointing out what I believe to be its major weaknesses.
Clearing a Humean Hurdle
Before attempting to construct a system of morality based entirely upon the scientific method and empirical data, Shermer needs to address what is commonly referred to as the naturalistic fallacy. Is it possible to derive an “ought,” a statement about how we should behave, from an “is,” an observation about how we do behave? Shermer concedes that science has traditionally steered clear of morality.
. . . most scientists have conceded the high ground of determining human values, morals, and ethics to philosophers, agreeing that science can only describe the way things are but never tell us how they ought to be. This is a mistake.
The great debate in philosophy is whether Hume, for which the distinction first receives attention (often referred to as Hume’s Law), actually held it to constitute an unbridgeable gap. Shermer addresses this issue in the very first chapter of the book, and rightly so. For if the naturalistic fallacy establishes that observations about the way things are have nothing to say about the way things should be, then his whole enterprise fails and science cannot play a role in determining moral values.
Not surprisingly, Shermer doesn’t agree that the naturalistic fallacy actually constitutes a fallacy. Giving considerable attention to what Hume actually says, Shermer quotes him at length.
In every system of morality, which I have hitherto met with, I have always remark’d,
that the author proceeds for some time in the ordinary way of reasoning. . . when of a sudden I am surpris’d to find, that instead of the usual copulations of propositions, is, and is not, I meet with no proposition that is not connected with an ought, or an ought not. This change is imperceptible; but is, however, of the last consequence. For as this ought, or ought not, expresses some new relation or affirmation, ’tis necessary that it shou’d be observ’d and explain’d; and at the same time that a reason should be given, for what seems altogether inconceivable, how this new relation can be a deduction from others, which are entirely different from it.
Many would agree with Shermer that Hume is not saying that a leap from “is” to “ought” is impossible, simply that it must be made carefully, with adequate justification. In other words, when shifting from observation to valuation, reason and evidence must be provided. Otherwise, one would simply be asserting opinion and preference. Shermer provides an example to make his point,
If you agree that it is better that millions of people no longer die of yellow fever and smallpox, cholera and bronchitis, dysentery and diarrhea, consumption and tuberculosis, measles and mumps, gangrene and gastritis, and many other assaults on the human body, then you have offered your assent that the way something is (diseases such as yellow fever and smallpox kill people) means we ought to prevent them through vaccinations and other medical and public health technologies.
But in justifying his use of science to make moral valuations, Shermer has fallen prey to what Hume is actually cautioning against. Hume is calling out the imperceptible shift that both scientists and ethicists are prone to make, and Shermer’s own example highlights this error. The true shift from “is” to “ought” is not in wanting to stop millions of people from dying of terrible diseases. Who wouldn’t want that? The shift is in making the valuation that diseases are “bad things” and that people dying is a “moral evil.” On what basis is this valuation made? From where does he get the ideas of good and bad? As Hume says, we cannot deduce the non-material (such as moral valuations) from something that is material – the two are entirely different. The imperceptible shift that Shermer makes, and fails to justify, is from the observational fact that people die every day from disease, to the valuation that we ought to view this as wrong.
It isn’t surprising that Shermer feels the need to do this, or that he is able to make moral valuations. Epistemologically speaking, because all human beings are made in the image of God, all human beings (including the atheist) can know the difference between good and bad. They are able to see the world as it is, and recognize how we ought to respond. Not even Hume would deny this. However, ontologically speaking, upon what is this knowledge based? Whenever the shift is made from is to ought, epistemological assertion is not enough; ontological justification must be provided.
For the theist, this shift is explained; such valuations are made against, and grounded in, a transcendent moral standard of right and wrong. But how do the atheist and scientist justify such a shift? What standard are they using to make this determination? The scientist can point out what is happening, even offer ideas on how to stop what is happening (as science rightly does), but she cannot sneak in her valuation that natural processes are either good or bad, without shifting to an non-material explanation. In the absence of such an explanation, her valuation is reduced to mere opinion or preference. Of course, admitting that would be to admit that moral valuations are not objective – something Shermer does not want to do. Philosopher Rachel Cohon states, “It is not simply by reasoning from the abstract and causal relations one has discovered that one comes to have the ideas of virtue and vice; one must respond to such information with feelings of approval and disapproval.” The issue is identifying where these moral sentiments originate. How can we assign moral properties to non-moral observations? For the Christian, the answer is obvious: the standard of moral goodness is grounded in God. For Shermer, he just assumes that we already know what is good and bad, without explaining where he derives such notions. Hume’s guillotine claims another victim. Unfortunately, Shermer doesn’t see the problem. He has stated elsewhere,
The Is-Ought problem is itself a fallacy. Morals and values must be based on the way things are in order to establish the best conditions for human flourishing. Before we abandon the ship just as it leaves port, let’s give science a chance to steer a course toward a destination where scientists at least have a voice in the conversation on how best we should live.
Moral Improvement as an Empirical Fact
Believing he has adequately addressed the issue of the possibility of ethical naturalism, Shermer begins constructing his moral system on a key observational fact: the world is becoming an increasingly moral (and less violent) place. He believes this to be “the most moral period in our species’ history,” readily acknowledging that many will find such a claim to be absurd. If the mainstream media is to be believed, we appear to be on the brink of destruction (and apparently Donald Trump is to blame). Shermer reminds us, and rightly so, that the media focuses on what brings in the highest ratings, asserting that the reason the negative gets so much attention is that it is so uncommon. Much of The Moral Arc is focused on proving this overall point, and Shermer has plenty of statistics to back up his argument. Take terrorism for example. Doesn’t the rise in terrorist activity refute the idea that the world is becoming less violent? Shermer cites that 13,700 people die each year in the United States from homicide. Compare that with the 340 people who died in the 38 years prior to 9/11, and the 33 that have died since (these statistics are based on data at the time of publication), and the situation is not as dire as it first seems. Shermer adds that violent crime rates in major US cities have fallen by as much as 75%, the overall rate of rape has decreased by 58% since 1995, and domestic abuse has fallen 21 % nationally. And what about war? Shermer states that it’s simply not true that more people are dying today from state sponsored conflicts than in the past, especially when computed “as a percentage of the population killed.” Then there are the many advances in civil rights, treatment of women, gay rights, animal rights, the reduction in human trafficking, the rise in liberal democracies, and a decrease in the number of people living in poverty. Of course, all of this invites the question, why? Why are we becoming less violent? For Shermer, the answer is obvious: we are becoming more moral, and the clear cause of this moral progress is scientific rationalism.
I demonstrate that the arc of the moral universe bends not merely toward justice, but also toward truth and freedom, and that these positive outcomes have largely been the product of societies moving toward more secular forms of governance and politics, law and jurisprudence, moral reasoning and ethical analysis.
Evolutionary Biology as a Means of Explaining Moral Improvement
Essential to Shermer’s theory of scientific morality, are the notions of survival and flourishing, which he sees as part of human nature. Humanity has an instinctive drive to survive, the result of evolutionary biology. Because this is part of our essence, hardwired into our DNA, it is universal and inalienable. As such, it’s not relative, or based upon a particular culture or period of time; it is firmly entrenched in who we are. Therefore, as Shermer sees it, the most fundamental right is the freedom to pursue survival and flourishing. This, however, is not something that should be viewed in terms of the community as a whole. For Shermer, this is an individual right. When we link morality to what is good for the group, morality is relative to what the group decides, and individuals are sacrificed for the sake of the many (which is why he sees ethical systems such as utilitarianism as deficient). “We are first and foremost individual within social groups and therefore ought not to be subservient to the collective.” This in turn leads Shermer to conclude that the personal autonomy of the individual is the standard by which all actions are judged as right or wrong. “Do they increase or decrease the survival and flourishing of individual sentient beings?” This is the fundamental moral principle that science produces.
The Scientific Method as a Means of Explaining Moral Improvement
But doesn’t this simply result in ethical egoism and social anarchy, with everyone living and making choices on the basis of their own needs? At first, yes. We come into this world selfish, but based upon our interactions with other people, along with our rational reflection upon those relations, we evolve toward what is beneficial to all. Much of Shermer’s thinking is based upon Steven Pinker’s analysis in The Better Angels of Our Nature: Why Violence has Declined.
If the members of species have the power to reason with one another, and enough opportunities to exercise that power, sooner or later they will stumble upon the mutual benefits of nonviolence and other forms of reciprocal consideration, and apply them more and more broadly.
Here, through a process of trial and error (not unlike the scientific method), a secondary moral principle emerges: reciprocity and mutual beneficence. In a strange way, looking out for our own selfish interests leads to us helping others. Shermer refers to this as reciprocal altruism: we help ourselves by helping others. In this sense, humans are not altruistic for the sake of altruism, but rather because it “pays” to help others. Shermer draws insight from moral philosopher Adam Smith (known mostly for his writings on capitalism). These ideas of reciprocity and mutual beneficence are reflected in Smith’s two great works. First, in The Theory of Moral Sentiments, Smith states,
How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness necessary to him.
In his later work, Wealth of Nations, Smith again echoes this sentiment.
It is not from the benevolence of the butcher, the brewer, or the baker, that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantage.
It is important to note here, that Shermer’s views have evolved from his previous work on objective moral values. In The Science of Good and Evil, Shermer provides an entirely evolutionary account of morality, where certain characteristics and traits (such as beneficence and altruism) become dominant (and thereby firmly entrenched in human nature) through the process of natural selection. The change here is subtle, and more so a matter of emphasis for Shermer. Instead of having evolutionary biology determine which characteristics survive, elevating them to the status of being “good,” these values emerge through a de facto scientific process of trial and error. It is then human reason that identifies these values as the most rational means of survival. So while evolutionary biology supplied the foundational drive to “thrive and survive,” it does not provide the objective moral values of reciprocity and beneficence. What is good and moral in Shermer’s system, is simply a matter of what works for human flourishing. I am convinced that Shermer makes this shift in emphasis as an attempt to circumvent the primary criticism of any evolutionary account of moral values, namely, that it leads to ethical skepticism. If objective values have arisen from an evolutionary process, then they are arbitrary and could just as easily have turned out to be different. Ultimately, Shermer fails to escape this criticism, as his moral values still ultimately originate through a process of random mutation. Again, we find ourselves asking the same question we did when considering Shermer’s response to the is-ought fallacy: why should we consider these values “good,” when they just as easily could have been entirely different?
The Age of Reason as a Means of Explaining Moral Improvement
This development toward a more benevolent society slowly evolved over the course of human history, with sporadic and intermittent success. However, Shermer believes that following the scientific revolution and the Enlightenment (the Age of Reason), this process of moral development accelerated greatly, especially as humanity began to depend less and less on superstition and religious belief, and more and more on science and reason. To illustrate this point, Shermer uses the medieval example of burning witches, which he refers to as the Witch Theory of Causality. People burned witches, not because they were blood-thirsty, but because they had a faulty understanding of the universe. Witches were burned because people believed they caused bad things to happen in the world. In other words, these immoral actions were the direct result of faulty causal reasoning. “My point here is that beliefs such as witchcraft are not immoral so much as they are mistaken.” Magical and supernatural superstition is based upon uncertainty and unpredictability. The scientific revolution led the drive to better understand our world, ultimately disproving the witch theory of causality (as well as countless other errors of understanding).
The Enlightenment philosopher Voltaire explicated the problem succinctly: “Those who can make you believe absurdities, can make you commit atrocities.” One path (among many) to a more moral world is to get people to quit believing in absurdities. Science and reason are the best methods for doing that.
The scientific revolution and the Enlightenment led people to question Christianity’s emphasis on the Bible as the ultimate authority, and instead check assumptions on the basis of rational reflection and empirical data. For Shermer, the Age of Reason was the age when “humanity was born again, not from original sin, but from original ignorance and dependence on authority and superstition.”
This emphasis on science and reason has in turn led to better education, increased literacy, better living conditions, and ultimately less crime and violence against other people. As a result, we are more rational than at any other time in our history. Shermer cites evidence demonstrating that the average IQ has risen 30 points over the last 100 years (at a rate of 3 points per year). The specific rise is in abstract reasoning. “I claim that our improvement in abstract reasoning generally has translated into a specific improvement in abstract moral reasoning, particularly about other people who are not our immediate kith and kin.” Science has increased our rational ability to better consider the needs and perspectives of others. For Shermer, this is an essential skill in the process of reciprocity and mutual beneficence.
No doubt, the influence of science has been great, and the subsequent gains to humanity significant. Unfortunately, what Shermer fails to do in touting the values of science and reason, is analyze the environment that gave rise to these values. The drive to understand our world and use our rational faculties to a greater extent did not arise in a vacuum. It is far beyond the scope of this paper to present an argument detailing Christianity’s contributions to the birth of the scientific movement. However, all that is truly sufficient here is to disprove the negative assertion that Shermer is making. The fact is that science was born in a Christian culture, that the first scientists were largely Christian, and that the Church encouraged study of the created order in order to achieve greater understanding of God (a value they took from the Bible). While these facts do not prove a direct causal link, it makes it significantly more difficult to maintain, as Shermer does in the next section of his book, that Christianity was an obstacle to scientific progress.
The Failure of Religion to Contribute to Moral Progress
Shermer spends a great deal of the time challenging the assumption that religion is the source of moral value and the best facilitator of moral development. While he acknowledges that religion can and does motivate people to do good works, he is convinced that religion is the primary contributor to moral regress. To demonstrate, he examines the biblical record of Christianity, declaring the Bible to be one of the most immoral books in history. Just as we see many things we dislike in modern Islam tracing back to the teachings of the Quran, Shermer points out that most of the disagreeable things that society has condemned today, can be found commanded in the Bible.
The handful of positive moral commands in the Old Testament are desultory and scattered among a sea of violent stories of murder, rape, torture, slavery, and all manner of violence . . .
Shermer argues that when Christians hold up the Bible as the ultimate moral standard, they are conveniently overlooking the record of the text. The Bible, as characterized by Shermer, endorses slavery, the selling of virgin daughters, the killing of headstrong children, the stoning of homosexuals, the condemnation of interracial marriages, and the suppression of women’s rights. When Christians complain that such a characterization is unfair, Shermer adds that they are conveniently overlooking the record of history. The Bible was used by devout Christians to justify slavery in the South, stand in the way of racial desegregation, argue against women’s suffrage, and condemn gay marriage. In response to those who would argue that these were all textual misinterpretations on the part of the faithful, Shermer wonders why God’s word wasn’t more specific. If the Bible espouses a radical ethic, wonders Shermer, then why doesn’t it categorically denounce slavery? If it had just been clearer, maybe a little more emphatic, then generations could have been spared this immoral practice. “The kind of moral clarity one might expect to find in a book purported to be the final authority on the subject is nowhere to be found . . .” Arguing largely against Dinesh D’Souza’s claim that Christianity has been a major contributor to the moral progress that we see in Western society, Shermer writes,
D’Souza’s claim that the Bible points toward equality is especially nonsensical in light of the fact that slaves remained slaves for eighteen more centuries, and women remained little more than property for nineteen more centuries in Christian countries around the world. Clearly, even if Paul’s message were interpreted to mean that we’re all equal, absolutely no one took it seriously.
It is not surprising that Shermer shows such a lack of understanding and scholarship when it comes to representing the Bible, even given his evangelical past. It’s a common tactic on the part of atheists to paint the Bible in as negative a picture as possible. Take for instance the issue of slavery, for which Shermer dedicates an entire chapter. It is simply not the case that the biblical practice of indentured service was anything like southern slavery. Servant-hood in the Old Testament was a voluntary arrangement that served primarily as a means of debt repayment. Experientially, it was on the level of paid employment. Anyone taking the time to study the text would see that it was far from the barbarism to which Shermer equates it. Given that the Old Testament was written a very long time ago, in a culture very different from the present, and in an ancient language, would it be too much to ask that it be approached with the same care and scholarship that would be taken in approaching any other ancient work? It is unlikely that Shermer would approach Aristotle’s Physics or Copernicus’s Revolutions with such lack of scholarship. But then, treating the biblical text fairly wouldn’t fit his purpose.
In light of how Shermer views the morality of the Bible, it is only natural to find him concluding that today’s society is morally better. According to Shermer’s thesis, the reason the Bible does not condemn slavery, is because it reflects the values and moral beliefs that were prevalent at the time it was written. The Bible reflects a pre-enlightenment stage of moral development. And because the Church is continually struggling to maintain this antiquated scriptural tradition, it is more often than not a late adopter of moral progress.
Once moral progress in a particular area is under way, most religions eventually get on board—as in the abolition of slavery in the nineteenth century, women’s rights in the twentieth century, and gay rights in the twenty-first century—but this often happens after a shamefully protracted lag time.
While Shermer doesn’t agree with fellow atheist Christopher Hitchens that religion poisons everything, he does believe it to be harmful enough to merit its elimination from society. He rounds out his critique of the Bible with a deconstruction of the Ten Commandments, which he sees as immoral and violating the liberties delineated in the US constitution. In its place he offers an alternate, secular Ten Provisional Moral Principles.
The problem with any religious moral code that is set in stone is just that—it is set in stone. Anything that can never be changed has within its DNA the seeds of its own extinction. A science-based morality has the virtue of having built into it a self-correcting mechanism that does not just allow redaction, correction, and improvement; it insists upon it. Science and reason can be employed to inform—and in some cases even determine—moral values. Science thrives on change, on improvement, on updating and upgrading its methods and conclusions.
It’s in this section of the book that we see one of Shermer’s greatest flaws revealed. Virtually every secular principle that he delineates is simply a restatement of a value or principle found in the Bible. For example, let’s evaluate what he refers to as The Responsibility and Forgiveness Principle:
Take full responsibility for your own moral actions and be prepared to be genuinely sorry and make restitution for your own wrongdoing to others; hold others fully accountable for their moral actions and be open to forgiving moral transgressors who are genuinely sorry and prepared to make restitution for their wrongdoing.
Sound familiar? These are values that go all the way back to the Old Testament, the very one he referred to as the most immoral book in history. It also has the Gold Rule embedded within it – forgive others just as you would like them to forgive you. Next he presents The Golden Rule Principle: behave toward others as you would desire that they behave toward you. Again, Shermer is not even trying to hide where he gets this value from, changing only a few words from what Jesus originally said in the Gospels. It’s amazing how far 2,000 years of moral progress has brought us! He accepts the Golden Rule because it’s essentially a principle of reciprocity and reciprocal altruism. Of course, although he elevates it to the level of moral principle, he argues that it’s in need of a correction. Shermer questions, “What if the moral receiver thinks differently from the moral doer? What if you would not mind having action X done unto you, but someone else would mind it?” In response, he offers The Ask First Principle: to find out whether an action is right or wrong, ask first. Unfortunately, Shermer fails to see that this is also covered under the original Golden Rule, which fundamentally asks people to never disregard how others would want to be treated. If you don’t want your preferences disregarded, don’t disregard the preferences of others. The fact that Shermer is so clearly borrowing moral values from the Bible, undermines his main assertions. First, Shermer wants us to believe that moral values and behavior are improving, and yet he goes back to texts thousands of years old to borrow their values. Secondly, he wants us to believe that his provisional moral principles are the products of science and reason, and yet as we have seen, they clearly predate the Age of Reason. Going back to the start of this paper, I wondered where Shermer was able to get his valuation that diseases were bad and that saving lives was good. Now it is obvious. The reality is that Shermer gets his universal, objective moral values from the same place as the Christian: God. He is able to shift from “is” to “ought” on the basis of non-material moral standards, grounded in the nature of a transcendent, divine moral law giver. He is just not willing to admit it.
The remainder of the book is an application of his previously stated principles to the issues of gay rights, abortion, capital punishment and animal rights. While a full evaluation of everything Shermer addresses is simply not possible (the book exceeds five hundred pages and includes over a thousand footnotes, many of which extend the discussion), I have attempted to provide a response to the essential elements of his overall argument. Ultimately, Shermer’s account of ethical naturalism is self-defeating. The idea that objective moral values exist, independent of God, is at odds with the very first moral principle that Shermer puts forth – that the personal autonomy of the individual is the standard by which all actions are judged as right or wrong. What does the individual do when this principle clashes with those that later emerge under Shermer’s account? There will inevitably be times when self-interest runs contrary to upholding an objective moral value. Given the fundamental premise of autonomy, the individual acting in violation of these other objective moral principles cannot be accused of having done something wrong. So, if upholding an objective moral principle is the right thing to do, and acting in such a way that violates an objective moral principle can also be the right thing to do, then Shermer has essentially laid out a relativistic moral system. So, why the pretense of claiming that moral values are objective and universal? Perhaps, it is simply a ruse designed to play upon our intuitions regarding moral objectivity and undermine the moral argument for the existence of God. Shermer’s system simply leads back to the place that J. L. Mackey indicated it would – moral subjectivism. Without God, objective moral values cannot survive.
Overall, The Moral Arc is well written, is considerably less acerbic than similar works written by contemporary atheists, and comes across as well documented and researched. Unfortunately, the book has more bark than bite. Its general size, the amount of data and statistics included, and its intellectually sober tone, should not intimidate the Christian reader. Instead, the Christian can give thanks that once again, atheism has proven that objective moral values cannot exist without reference to an objective reality beyond the material world. Rest assured, the moral argument for God’s existence is as formidable as ever.
J. L. Mackey, Ethics: Inventing Right and Wrong (London: Penguin Books, 1977), 15.
J. L. Mackey, The Miracle of Theism (Oxford: Oxford University Press, 1982), 118.
Michael Shermer, The Moral Arc: How Science Makes us Better People (New York: Henry Holt and Co., 2015), 2.
David Hume, A Treatise of Human Nature (London: John Noon, 1739), 335.
Antony Flew, A Dictionary of Philosophy (New York: St. Martin’s Press, 1984), 240-241. Flew discusses the difference in interpretation, noting that some believe Hume to be saying it is not a fallacy. Of course others, take Hume to be saying that the world is forever divided into statements of is, and statements of ought, and that the former are statements of fact, and the latter statements of opinion.
James Rachels, “Naturalism,” in The Blackwell Guide to Ethical Theory, ed. Hugh LaFollette, (Oxford: Blackwell Publishing , 2000), 75. Rachels takes the view that Hume was in fact making the claim that we can never move from an ought to an is, to which he responds, “Hume was wrong.” If our premises (based upon factual information) include information about a person’s relevant desires, then we may draw conclusions about what we ought to do.
Shermer, The Moral Arc, 35.
Rachels, “Naturalism,” 90. If I’m reading Rachels correctly, he is saying that scientific facts can very well inform us about what we should do, especially when the scientific information takes into consideration our own desires. Shermer certainly does this. Where he runs into trouble is when he seeks to place a moral value of good or bad, right or wrong on the action.
Paul Copan, “God, Naturalism, and the Foundations of Morality,” in The Future of Atheism: Alister McGrath and Daniel Dennett in Dialogue, ed. Robert B. Stewart (Minneapolis: Fortress Press, 2008), 146.
Rachel Cohon, “Hume’s Moral Philosophy”, The Stanford Encyclopedia of Philosophy (Fall 2010 Edition), Edward N. Zalta (ed.), URL = https://plato.stanford.edu/archives/fall2010/entries/hume-moral/.
Michael Shermer, “Morality is Real, Objective, and Natural,” Annals of New York Academy of Sciences 1385 (November 2016): 57.
Shermer, The Moral Arc, 83
Shermer, “Morality is Real,” 58.
Shermer, The Moral Arc, 92
Steven Pinker, The Better Angels of Our Nature: Why Violence Has Declined (New York: Viking Press, 2011), 16. Pinker has actually stated that he considers Shermer’s book as a continuation of his own.
Shermer, The Moral Arc, 39. It is this kind of thinking that leads Shermer to argue much later that a free market economy is the best economic means of furthering moral development in society.
Adam Smith, The Theory of Moral Sentiments (New York: Penguin Books, 2009), 34.
Adam Smith, An Inquiry Into the Nature and Causes of the Wealth of Nations (New York: The Modern Library, 1937), 14.
Michael Shermer, The Science of Good and Evil (New York: Times Books, 2004), 56.
Copan, “God, Naturalism,” 152.
Shermer, The Moral Arc, 114.
Ibid., 165. See D’Souza’s What’s So Great About Christianity? (Carol Stream, IL: Tyndale House, 2008).
Paul Copan, Is God a Moral Monster? Making Sense of the Old Testament God (Grand Rapids, MI: Baker Books, 2011), 125.
 Shermer sees the Tenth commandment treating women as property, and the fifth commandment punishing descendants for the sins of their ancestors – something he states is intuitively immoral.