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Anankelogy points to an objective side to morality, based on the objective fact of your needs. What we do about our needs is subjective. But necessities to function occur independent of awareness, and therefore exist as objective phenomena.
The more our actions results in resolving each other's needs, the more our actions can be quantitatively good. The more our actions detract from resolving needs, the more our actions can be quantitively bad.
This republishes my Medium article titled Holding Moral Views Accountable to Measurable Outcomes.
Which would you prefer?
Morality only exists as a culturally relative construct forged into politically agreed upon rules.
OR
Morality retains an objective basis anchored in the objective fact of our inflexible needs.
The more we relegate moral issues as personal preference or as culturally relative, the more we blind ourselves from the root of our many personal and social problems. Anankelogy puts objectivity back into "right" and "wrong" by empirically measuring the predictable outcomes of resolving needs (good) or not resolving provoked needs (bad).
DEFUNCTIONS or what's morally bad
Look for how anankelogy and its application in need-response can empirically measure the predictable outcomes from these objectively based definitions of what is morally good.
REFUNCTIONS of what's morally good
Now look for how anankelogy and its application in need-response can empirically measure the predictable outcomes from these objectively based definitions of what is morally bad.
Objective morality of factual needs
If a need exists as an objective fact, independent of its subjective experience, then surely morality includes an objective dimension. While morality speaks to how we address each other’s needs, the results on our functioning can be empirically determined independent of any moral belief.
Between our objective needs and our empirically measurable levels of functioning, we experience various defunctions that reduce functioning. And we experience various refunctions that raise functioning and restore wellness.
We dance around these when talking about interests, motivations, incentives, goals, aims, desires, intent, privileges, rights, responsibilities, obligations, laws, norms, agreements, and so forth. These all exist for the sole purpose to address needs. Apart from needs, none of those would exist.
Morality only exists to assess how responsive we are to each other’s needs. Apart from needs, no one cares about judging actions as right or wrong.
Anankelogy now adds the discipline of empirically measuring the linking between our actions and our levels of wellness. To get there, let’s learn some new terms to give this fresh approach some teeth.
1. Empirical sin (objectively sinful)
MEASURABLY NOT RESOLVING A NEED FULLY
Empirical sin identifies where you cannot resolve a need fully. You fall short. You miss the optimal mark. You consequently cannot function fully, in objectively measurable ways. Which limits what you can do for others, also in measurable ways.
Likewise, when others cannot fully resolve their needs, their responsiveness to yours can be diminished. Such measurable imperfection occurs independent of emotion, or belief, or perception.
For example, it’s objectively sinful to indulge in junk food that deprives your body of the full nutrition it requires. Perhaps it’s all you have to eat right now. Unlike conventional sin, empirical sin doesn’t necessarily refer to something you can personally change. Any market failure is an empirical sin.
2. Empirical wickedness (objectively wicked)
MEASURABLY HINDERED FROM RESOLVING NEEDS
Empirical wickedness identifies where someone or something measurably prevents you from fully or even partially resolving a need. You objectively cannot function, at least not fully, if kept in some way from accessing the essential means to resolve a need.
Equally, you’re objectively wicked when hindering another from resolving their needs. Their ability to function objectively declines. It occurs independent of emotion, belief or perception.
Your intent may be good. For example, you could sympathetically offer pain relief that hinders another from recognizing the need that pain tries to report. Standing by and doing nothing as they become dependent upon pain relief leaves you measurably complicit in their resulting decline.
3. Empirical evil (objectively evil)
MEASURABLY BENEFITING FROM UNRESOLVED NEEDS
Empirical evil identifies where you benefit from hindering the resolution of some need. Or benefiting from harm. The more you gain something from preventing resolution, or from harming others to serve your own interests, the less likely you recognize the problem. Your perspective easily overlooks the consequence of reduced functioning.
Similarly, others may gain from preventing your needs from fully resolving. Motivated reasoning prompts them to deny any harm. Especially if they’re more socially powerful than you.
To paraphrase Upton Sinclair, doctors receiving financial incentives from pharmaceutical companies to prescribe symptom relievers are less likely to invest the time to identify your allergies causing that pain. It is objectively evil to benefit from another’s compromised level of wellness.
4. Empirical repentance (objectively repentant)
MEASURABLY RESOLVING A NEED FULLY
Empirical repentance counters empirical sin. It turns from a problem to a solution. It signifies an objectively improved level of functioning from resolving a need more fully. This could happen outside of anyone’s individual action, and yet remain independent of emotion, belief or perception.
For example, you contact a social media “friend” and find common ground to establish a deeper or more satisfying relationship. You become objectively repentant of only investing yourself in surface relationships. Your ability to function objectively improves as a result.
You can intentionally shift your actions toward others in ways that let them to more fully resolve their needs. Often after you're freed to do so. The more we recognize external components hindering resolution, the less this involves personal shame.
5. Empirical righteousness (objectively righteous)
MEASURABLY RESOLVE NEEDS BY UNBLOCKING WELLNESS
Empirical righteousness counters empirical wickedness. It identifies the unblocking of any hindrance to resolve a need. This also may occur beyond any individual action, while remaining independent of emotion, belief or perception.
For example, you resolve your objective need for acceptance after a damaging piece of incorrect information gets automatically corrected by some computer program. Now you can do more than you could before. Your wellness objectively improves.
You can be objectively righteousness when removing an obstacle to resolve another’s need. Like the local official using their discretion to remove prematurely applied constraints so the new business owner can start operations.
6. Empirical uprightness (objectively upright)
MEASURABLY RESOLVE THE NEEDS OF OTHERS TO BENEFIT THEIR WELLNESS
Empirical uprightness counters empirical evil. It occurs when shifting incentives that once discouraged wellness to now improving wellness. Removing any benefit that limits another’s needs opens up opportunity to incentivize more wellness.
To illustrate, it would be objectively upright to resolve conflicts by replacing the norm that assumes mutual hostilities with a disciplined process of addressing each other’s affected needs. The measurable results could enhance just outcomes, independent of emotion, or belief, or perception.
The more we could replace empirical evil with empirical uprightness, the better all of our lives could be. We are all more objectively upright when honoring the needs of others as we would have them honor our own needs. Such of power of love is supremely upright.
Your responsiveness to objective morality
Your turn. Consider one or more of these options to respond to this need-responsive content.
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