By S. Nicholls
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Additional resources for Assembly Language for Arcade Games and Other Fast Spectrum Programmes
But it really comes no closer to explaining these things to those who see temporary advantage (at least) in neglecting the rules. Sometimes personal interest and social interest diverge; sometimes it pays to gamble; sometimes non-cooperation, especially when dealing with people you will never see again, pays off. Contractarianism, it seems, risks falling prey to a particularly interesting version of the naturalistic fallacy. Contractarian narratives, like evolutionary explanations, can be extraordinarily plausible in making sense of why people do what they do: behaving in those ways makes sense because if we were to give thought to what is in our long-term best interest, we would so behave.
There is no problem with agreeing that actual moral and legal codes drawn up by or evolved by real communities do arise mostly through agreements made by humans (although the role of real ‘agreement’ in such matters needs to be scrutinized case by case). But the question whether such moral and legal codes actually capture what is right must remain open. The evidence of this is that they so often don’t capture what they putatively aim at, and this is especially clear in cases where the content of the codes is plainly biased in favour of the interests of a minority.
So there are good reasons to behave morally. The ‘foundations’ of morality are to be found in these reasons. These reasons make reference to the interests of persons who are called upon to behave morally, so they are not ‘transcendental’ in the way Narveson portrays Kant’s as being. They may be understood to be modelled on ‘agreement’, even though no explicit agreement is contemplated, because they have a reciprocal character: I agree to behave morally if and only if I have reason to think you are disposed that way too.