Aswad -> RE: D/s and Asperger's Syndrome (7/3/2007 5:30:08 PM)
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ORIGINAL: Calandra I mentioned that lying is sometimes acceptable and he maintained "No it's not" It is entirely a personal choice. But how that choice can work, depends on your moral strategy. Many aspies adopt the professed values of their society, but apply them rigidly. In a way, this is commendable; if lying truly is "wrong", then it must always be "wrong". Otherwise, lying is not the "sin" in itself, but merely a symptom of the "sin". More or less "wrong" is hard for most aspies I know. I find it hard myself. I think aspies are particularly fond of treating lying as "wrong" because they are fact-centric. I, too, feel worse about lying than much else, but lack a rational argument to support that. If you pick the damage done as the "sin" instead, however, most aspies I have met can work with that, and at that point, shades of gray do enter the picture. Hence, it is much a matter of picking the right thing to object to. Again, it depends on moral strategies. I have mentioned Kohlberg's works in the past, as well as my own variations on the theme. Many aspies seem to settle on "stages" 4 and 6; most NTs seem to settle on stages 3, 4 and 5, but with more relativistic reasoning. Part of this, I think, stems from aspies being raised to think moral absolutism is the ideal- or only- thing (most NTs believe this), but they are a lot more capable of implementing moral absolutism than NTs are. NTs make exceptions, aspies do not, in general. In short, raise an aspie with a set of values, and you will be shown where those values take you. That is part of why I devised a very complicated scheme for my own morals. I share the distaste for the notion of there being more and less "wrong", and the notion that there are, objectively speaking, any gray areas regarding what is "right" and what is "wrong". If there are gray areas, morals are nothing more than a guideline, and I have compassion and such for that instead. Hence, I used inductive logic to go from examples where I knew I wanted to retain a specific result, determined what I was optimizing for, and how I was optimizing for it, before writing this down. In the end, I had a tiered set of axioms, to which I added some that I wanted to subscribe to or felt necessary to make it work. The tiering represents the way I used to optimize things. Then I used deductive logic to formally derive the interactions between the axioms into a formal system. The net result is a fairly complicated moral code that has no shades of gray, but nevertheless very closely approximates "regular" western morals in most areas that affect day-to-day living, while there are some areas that diverge wildly. Most of those that diverge are divergent from what is professed, rather than what is practiced. A good place to start is to ask whether it is okay to hurt someone; I expect "no" is the answer. Then ask why, then, it is okay to hurt someone during play; eventually, consent comes up. Consent, then, is an exception to the rule, in a way; even aspies tend to have some. From there, one can "awaken" to the idea that the issue is complicated. The path to finding a stable, acceptable and consistent set of ethics is a long and frustrating one, however. But, yes, the hypothetical example demonstrates the fact that morals are an optimization problem. Morals do not deal with true-false dichotomies, but optimizing for the "least bad", always. In many everyday situations, there is a "no bad" alternative, but not always. That is why we optimize for some "bads" over other "bads". Most aspies can get this, but there is a bridge to cross. Putting morals in a system can probably help. Note, though, that I'm not saying there is anything wrong with the rule-based approach either. Different strokes for different folks, etc... Morals have always been, are, and will always be, subjective. quote:
On my ethical "compass", murder is a greater "wrong" than lying is. Some might judge the "wrong" based on the directness of the consequence, though. Personally, I pick the same as you do in that hypothetical scenario. But I get why some would consider lying oneself to be worse than not preventing someone else from doing murder. One is a direct violation of a moral imperative, the other is adhering to a moral imperative with the consequence that someone else does something that would be wrong for you to do. quote:
If I wished to avoid lying and becoming an accesory to murder, I suppose I could turn the first person away when they asked for my help.... Only in a legal sense, and moral duty transcends law. Or, at least, in my opinion it does. quote:
She'd always ask me to lie if her husband ever asked about her smoking. [...] Either way, by standing up for MY beliefs, the issue was resolved in a way that I am comfortable with. ~nod~ The central point, in my opinion, is to explain that what she is doing is weighing on your conscience. That is what you did, from what you wrote, and I'd agree it is a good resolution. Whether she was there to smoke or there for you is kind of beside the point. Either a person is a good friend of yours, or they are not. Finding out doesn't change which is the case. Some say ignorance is bliss. I prefer to know.
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