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Culture War Roundup for the week of August 7, 2023

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But if we’re talking about, let’s say, the bombing of Hiroshima, the moral paradigm is informed by “what would the Japanese do to us?” and “what are the costs of invasion”.

I'm not entirely certain that it does. Why would Japanese barbarity change pre-war moral paradigms about how to treat noncombatants and captured/surrendered soldiers? I have no desire to go to an eye-for-an-eye morality. I would not want the Japanese subjected to the atom bomb simply because they killed many more in their occupied territories.

But I'm not interested in moral questions of the past as I am the present. The clear example is LGBT rights in the last decade or two, which is a sign of moral progress (for the most part) in my eyes. Now, there are widespread and very clear arguments in favor of the variety of LGBT rights (marriage, the right to physically transition, etc.). However, there are also places where one would known of these ideas, but never encounter the arguments sans someone's anti-LGBT rhetoric or commentary over them.

Let us suppose there exists a person in a community which is largely anti-LGBT. This person is reasonably well-off, but would still stand to lose some social status if they disagreed with the majority. They know of the issue, but have not previously pursued the moral questions with any rigor. Let us also suppose that this person would, if they heard them, be convinced by pro-LGBT arguments.

Does this person have a moral obligation to dive into the question and change their stance by being an early adopter?

If LGBT stuff were objectively a moral obligation, then yes. It would still depend on “conditions” though, right? Namely that someone from a very traditional social background is going to naturally be more stubborn to change than someone raised by a gay couple in NYC.

However I don’t think today’s LGBT issues are an example of something objectively moral. There are some interesting moral questions that are often ignored like —

  • Does extolling gay union reduce the social significance of heterosexual union? If so, then there are negative consequences, because a society needs to extol heterosexual marriage to operate peacefully and orderly, for the greater of the society

  • Is homosexuality “naturally” disgusting to heterosexuals? If so, you have to balance the desires of gays with the disgust of straights, because disgust is an inherently bad feeling.

  • How important is being sexually active to a gay person?

Out of curiosity, I tried to find out whether celibate gays were as happy as sexually active gays, and I couldn’t find any compelling research, but I did find this:

https://onlinelibrary.wiley.com/doi/abs/10.1111/soin.12154

The results show that religious affiliation is a significant predictor of LGBT individuals’ happiness. Surprisingly, no significant differences are found between mainline Protestants (whose church doctrine often accepts same‐sex relations) and evangelical Protestants (whose church doctrine often condemns same‐sex relations)

Also this

https://link.springer.com/article/10.1007/s10943-021-01289-4

Results of path analysis involving sexual minority participants (N = 1317) from diverse sociopolitical contexts revealed health outcomes to be associated with internalized homonegativity and the resolution of conflict between religious and sexual minority identities. Contrary to expectations, several markers of religiousness were not directly associated with either improved or worsened health outcomes for depression or anxiety. However, religious activity moderated the influence of internalized homonegativity (IH) on depression such that IH was less strongly related to depression among individuals who frequently attended religious services than among individuals who infrequently attended religious services. These findings have special salience for advancing a more accurate understanding of conservatively religious sexual minorities and directing culturally sensitive research, clinical services, and public policy.

Also this:

https://heinonline.org/hol-cgi-bin/get_pdf.cgi?handle=hein.journals/ilmed36&section=7

Contrary to expectations, these differences were not associated with health differences in depression, anxiety, and social flourishing.

If LGBT stuff were objectively a moral obligation, then yes. It would still depend on “conditions” though, right? Namely that someone from a very traditional social background is going to naturally be more stubborn to change than someone raised by a gay couple in NYC.

I don't see why a person is only obligated to consider that which is morally good. This kind of thing is always in contention, and we can never be entirely certain going into a brand new topic of where we will end up after rigorous consideration.

I'll rephrase the hypothetical and make it abstract as well. Suppose there exists moral question X, for which there are two sides. In 2023, it is generally easy for someone who was raised in a sheltered community to get access to unedited arguments in favor of the side they are not on for this issue. Is a person morally obligated to pursue these questions, even if there would be a cost personally should they be convinced of the opposing side's correctness?