Jacob, morality wasn’t invented by organized religion. Many precepts of religion are mere reflections of a powerful sense of right and wrong that was written in our hearts long before the idea of a god was stamped in our brains.
This is something I wrote in response to another moral nihilist:
Let us say you witness a little girl being brutalized in a dark alley. Something within you would cry out that that is wrong. You wouldn’t deduce from premises that it is wrong. You would just feel it. An urge would well up inside you to do something about it, even if such action would considerably risk your life and limb. For example, you might feel a powerful urge to call for help, even though this might raise a small chance that the brutalizer would hear you and try to violently silence you. That urge is not rationally egoistic. Helping the little girl would not “serve you”; it would endanger you. Yet the urge to do so would be there, nonetheless.
That is morality.
What aspect of the brutalizer’s assault would engender such a potentially self-sacrificing urge? It is not that in a society in which such violence is done with impunity, you yourself or someone who benefits you might end up being harmed. It is a primary urge that cries out, without any argumentative grounding, “it is wrong for him to do that to her body.” That natural, internal moral imperative is what I call a property right: the inherent “ought” that lies with all of us regarding what, for example, a little girl can do with her body, and what other people can’t.
Were you to watch a sculptor, who saved up and bought his own materials, painstaking make a beautiful bust of an Olympian god over the course of several days, and then see another man come up, shove the sculptor aside, and run off with the bust, something inside you would say, “that was FUCKED up.” You would feel a strong desire to see the bust returned to the sculptor. In that urge is implied the notion that the sculptor was the bust’s rightful owner. Again, the property right resides within your psyche, as it would within most anyone who witnessed such an act.
SIDE NOTE: Now obviously these moral urges would not be as strong, if existent at all, within the brutalizer and the thief. They either ignore or sufficiently quiet those moral urges (in which case they are immoral, compared to the general tendency of mankind), are overwhelmed by countervailing passions (in which case they are disturbed, compared to the general tendency of mankind), or are pathologically devoid of empathy (in which case they are amoral and psychotic, compared to the general tendency of mankind).
All such instances (and any honest reflection on what one’s own feelings would be in such situations) offer a surfeit of evidence of a moral code written in our nature. And like I’ve written elsewhere…
This natural moral code is only shoved aside when we enter conditions of extremity (aka "lifeboat situations), in which circumstances have forced the human community to devolve into a war of all against all. In those cases, we instinctively cast aside our communal moral feelings for the sake of extreme short-term selfishness. We morally allow ourselves “necessary evils”.
The state has deceived the bulk of humanity into believing that society is inherently in perpetual extremity (an ever-present “lifeboat situation”), and that its own acts of murder, plunder, and enslavement are necessary evils. This is a lie. Society does not require for its survival, or even for its flowering, that certain men be above natural morality. Far from it; the murderers, plunderers, enslavers, and liars who comprise the state are simply parasites who cripple society and threaten to destroy it
A man doesn’t need to understand the politics of war to know that murder is wrong; neither need he understand how markets work to know that stealing is wrong. If it weren’t for state propaganda, there would be no need for libertarian intellectualism. Unfortunately the state, through its false economics and false political philosophy, has convinced mankind that the world is in a constant state of extremity, such that, without some men being given the power to murder, steal, and enslave with impunity, civilization will descend into chaos. False theory can only be fought effectively with true theory. The role of a libertarian intellectual therefore is not to weave intricate theories to justify justice itself (there is no need for that); rather it is to UNWEAVE the tangled fabric of state lies. That is why we need economics and political philosophy: to show exactly how the state’s purported necessary evils are simply evils, and thereby reveal to people their inner libertarian.