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It can't be wrong if it doesn't hurt anyone

J. BUDZISZEWSKI

I stand on the fact that God ultimately defines what is right and wrong Ö my friend defines his entire moral code upon the statement, "As long as I am not directly hurting anyone other than me, then nothing that I do is wrong." I don't Ö have an intelligent response Ö do you?


C. S. Lewis once remarked that the inventors of "new moralities" donít really invent new moralities; they merely accept the bits of the old morality that they like, and ignore the bits of the old morality that they donít like. For example, an extreme Nationalist accepts the parts about our duty to kin but ignores the parts about all men being brothers, and an extreme Socialist accepts the parts about our duty to relieve suffering but ignores the parts about justice and good faith. Your friend is doing much the same thing, for the duty to avoid unnecessary harm to others is a genuine part of the moral law. His problem isnít that itís wrong; his problem is that he ignores all the other parts.

The first problem with throwing out every duty but the avoidance of harm is that it will make him flat. We were made to serve God, not just ourselves. In the words of the Westminster Catechism, "Manís chief and highest end is to glorify God, and fully to enjoy him forever." By casting aside our greatest duty, your friend is also casting aside our greatest joy and privilege.

The second problem with his way of life is that it will make him selfish. What would he think of a man who had never lifted a finger to protect his wife, but bragged that he had never beaten her? Of a man who failed to sound the fire alarm, but boasted that he hadnít set the fire? How about a teacher who had never taught his students a single truth, but preened himself on the fact that he had never taught them a lie? Frankly, I donít believe that your friend would admire such people any more than you would. But by claiming that his only duty is to avoid unnecessary harm to others, he is training himself to be just like them.

The third problem with your friendís narrow-mindedness is that it will make him stupid. If the only duty he recognizes is not harming others, he wonít have the foggiest idea of what harming others means. This is already happening in the way he limits harm to direct harm, then limits it further to "hurt," to physical harm. Suppose that through reckless driving I were to get myself killed, leaving my wife a widow. Would the fact that the harm of widowhood were indirect make it small? Suppose that I were to corrupt a young female student by seducing her. Would the fact that the harm of corruption were nonphysical make it trivial? You see, every moral duty depends on the other moral duties to flesh it out and complete its meaning. Keeping one duty but throwing out the others, in the end your friend wonít even understand the one that he keeps.

The slogan "It canít be wrong if it doesnít hurt anyone" first became popular as a rationalization for sex outside marriage. That was thirty-five years ago. Now, after tens of millions of abortions, divorces, fatherless children, sterilization-inducing diseases and broken hearts, perhaps itís time to reconsider the meaning of "hurt." I donít know what your friend hopes to justify, but you can be sure he is looking for a way to justify something he really knows is wrong.

Weíve been talking about the surface issue ó your friendís claim to be ignorant of every moral duty but avoiding harm to others. But there is a deeper issue ó his implicit claim to be ignorant of his moral and spiritual dependence on God. To learn more about that issue, take a look at last monthís Office Hours column, "Can We Be Good Without God?"

ACKNOWLEDGEMENT

J. Budziszewski "It can't be wrong if it doesn't hurt anyone." Boundless.

Reprinted with permission of J. Budziszewski.

THE AUTHOR

J. Budziszewski (Boojee-shefski) earned his doctorate from Yale University in 1981. He teaches at the University of Texas in Austin, in the Departments of Government and Philosophy where he specializes in the relations among ethical theory, political theory, and Christian theology. The focus of his current research is natural law and moral self deception. J. Budziszewski is a former atheist, former political radical, former shipyard welder, and former lots of other things, including former young and former thin. He's been married for more than thirty years to his high school sweetheart, Sandra, and has two daughters. He loves teaching. He says he also loves contemporary music, but it turns out that he means "the contemporaries of Johann Sebastian Bach." He deserted his faith during college but returned to Christ a dozen years later and entered the Catholic Church at Easter 2004. Among a number of other books, he is the author of How to Stay Christian in College, What We Can't Not Know: A Guide, The Revenge of Conscience: Politics and the Fall of Man, and Written on the Heart: The Case for Natural Law. J. Budziszewski is on the advisory board of the Catholic Educator's Resource Center.

Copyright © 2001 J. Budziszewski. All rights reserved. International copyright secured.

 

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