“There are no shortcuts to moral insight. Nature is not intrinsically anything that can offer comfort or solace in human terms—if only because our species is such an insignificant latecomer in a world not constructed for us. So much the better. The answers to moral dilemmas are not lying out there, waiting to be discovered. They reside, like the kingdom of God, within us—the most difficult and inaccessible spot for any discovery or consensus.”

— Stephen Jay Gould

"Kropotkin was no Crackpot", p. 339
Bully for Brontosaurus (1991)

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Stephen Jay Gould 274

American evolutionary biologist 1941–2002

Stephen Jay Gould book Hen's Teeth and Horse's Toes

"Nonmoral Nature", pp. 42–43
Hen's Teeth and Horse's Toes (1983)

“Darwin grasped the philosophical bleakness with his characteristic courage. He argued that hope and morality cannot, and should not, be passively read in the construction of nature. Aesthetic and moral truths, as human concepts, must be shaped in human terms, not “discovered” in nature. We must formulate these answers for ourselves and then approach nature as a partner who can answer other kinds of questions for us—questions about the factual state of the universe, not about the meaning of human life. If we grant nature the independence of her own domain—her answers unframed in human terms—then we can grasp her exquisite beauty in a free and humble way. For then we become liberated to approach nature without the burden of an inappropriate and impossible quest for moral messages to assuage our hopes and fears. We can pay our proper respect to nature's independence and read her own ways as beauty or inspiration in our different terms.”

Stephen Jay Gould book I Have Landed

"Art Meets Science in The Heart of the Andes", p. 109
I Have Landed (2002)

“Baldner contends that is "arrogant" and "paternalistic" morally to condemn something as definitive of the natural order as predation. However, it is in the nature of morality to devise ideals of a better world and to work toward realizing them. This entails judging this world to be less than ideal and working to change it. One could restrict moral evaluations to the products of human activity, but that would be arbitrary: what makes suffering (prima facie) morally bad is not that it is the result of human activity but that it is suffering. Our commitment to making the world a morally better place impels us to make moral evaluations of the natural order. There need be nothing either arrogant or paternalistic in making and acting on such evaluations, provided we recognize the very limited nature of our understanding and our power to make improvements.”

Steve F. Sapontzis (1945)

Steve Sapontzis, " Dicussion: Environmental Ethics and the Locus of Value https://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=2060&context=bts", Between the Species (Winter 1990), p. 9