Rom: In medical school were you told when we can perceive things as having colour?
> 
> Just because we can perceive morality it does not mean it exists outside of a whole bunch complicated brain chemistry. A similar argument exists for colour.-You use very confusing comparisons. Colors are learned by name when we are children, but each of us see them slightly differently, because all brains are not the same in their functionality. Morality is a concept, and has nothing to do with brain chemistry although the thoughts about morality are in part created by brain chemistry controlled at my will. I think most of us understand what morality is as a concept, although not all of us will ascribe to the same definition of morality. We have to use a biological computer, and it has some very complex biochemistry to aid in its function, but at my 'self' level I'm very satisfied with it and I think it serves me just fine under my control. I assume your view is different.

A new book reviewed, which discusses it from the side of socialization:

https://www.nature.com/articles/d41586-019-01658-w?WT.ec_id=NATURE-20190530&utm_sou...

"What is our conscience, and where does it come from? In her highly readable Conscience, the philosopher Patricia Churchland argues that “we would have no moral stance on anything unless we were social”.

"That we have a conscience at all relates to how evolution has shaped our neurobiology for social living. Thus, we judge what is right or wrong using feelings that urge us in a general direction and judgement that shapes these urges into actions. Such judgement typically reflects “some standard of a group to which the individual feels attached”. This idea of conscience as a neurobiological capacity for internalizing social norms contrasts with strictly philosophical accounts of how and why we tell right from wrong.

***

"Churchland briefly touches on how other primates, such as chimpanzees, have been observed acting in ways that echo conscience. These include behaviours analysed by primatologist Frans de Waal: cooperating towards common goals, sharing food, adopting orphans and grieving. Churchland argues that such examples point to the evolutionary origins of human conscience.

***

"She eviscerates moral philosophers who believe that moral rules can be utterly divorced from biology and find a foundation based on reasoning alone. She points out that the assumption that morality is not properly philosophically grounded unless it is universal is itself merely a rebuttable stipulation. She notes that decades of attempts to define universal rules have not succeeded. And finally, she shows that most moral dilemmas are just that: dilemmas in which it is impossible to satisfy all the constraints, and which put ostensibly universal principles into conflict with each other.

"Such problems would seem to be insuperable for those who believe that moral rules can be rendered absolute, based on moral reasoning alone and disconnected from real life, as if driven simply by a kind of philosophical logic. But, as Churchland notes, “you cannot get morality out of merely not contradicting yourself”.

"Neither does she have much use for utilitarians, with their simple calculus of adding up the greatest good for the greatest number. She rightly points out that living in a utilitarian society would be unsatisfying for most people, because we are not partial to all members of our society equally. We prefer our own groups, our own friends, our own families. For most people, as she argues, “love for one’s family members is a colossal neurobiological and psychological fact that mere ideology cannot wish away”. She concludes that utilitarianism is irresolvably at odds with how our brains function, given that we evolved to care more deeply about people we know than about those whom we do not.

***

"The limitations in Churchland’s account are mostly limitations in the state of the field. As she repeatedly notes, many aspects of how conscience comes to be embodied in the brain, and shaped by natural selection, are simply not yet known. But she nevertheless makes a mighty effort. Conscience is illuminating, entertaining and wise."

Comment: I agree that no referral to God's moral rules are needed. I've never accepted that religion is required for living a moral life.