By Christopher Robert Hallpike
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3. Human nature and the problem of teleology While the idea of purpose obviously makes good sense when it refers to the things that we make, or to our various goals in life, it seems very odd to ask what we are for. The idea of the purpose of Man seems to assume either the existence of a Creator, to whom we are in the same relationship as our artefacts are to us, or some teleological theory of nature in which after the fashion of an organism everything, including man, has its proper place. This view of nature as a rational scheme of things is, of course, very different from the modern view: it was widespread in the ancient world and is especially associated with the philosophy of Aristotle and the Stoics.
Unless, therefore, we can devise moral criteria that are independent of crosscultural support we can have no means of distinguishing a universal moral truth from a universal prejudice. Moral relativism 35 The search for universals of moral opinion is therefore no more likely to provide us with guarantees of ethical truth than it is of scientific truth. B. Tylor said all this a long time ago: Popularly, what everybody says must be true, what everybody does must be right … There are various topics, especially in history, law, philosophy, and theology, where even the educated people we live among can hardly be brought to see that the cause why men do hold an opinion, or practise a custom, is by no means necessarily a reason why they ought to do so.
In social anthropology, which is dedicated to the understanding of other cultures, ethnocentrism is the chief intellectual obstacle to be overcome, but while the ethnographic fieldworker is quite properly required to restrain his own moral opinions from distorting his accounts of those he is studying, this in itself could provide no theoretical support for the principle of moral relativism. It is clear in fact that this has been, primarily, the cultural diversity of moral values and beliefs, about which anthropologists have provided so much evidence, and this intellectual scepticism has been reinforced by the opposition to colonialism in liberal Western circles.