Imagine your love is forbidden. Imagine that the kinds of relationships that animate your affection, bring meaning to your life and inspire your devotion are deemed taboo, intolerable, unacceptable to polite company in your society. If you happen to be LGBT or Q, this may be less an exercise of your imagination than mere contemplation of your reality. But those who are plain cisgendered heterosexuals like myself can still imagine this scenario. And anyone who does so with some compassion will have a clear sense right away of how tragic and unjust it is for one’s way of loving other persons to be forbidden.
Who and what we love is at the same time among the deepest expressions of who we are as persons, and binding of our own wills. We cannot simply choose who to love or not love. Attempts to do so tend not to go well. Love is both deeply personal and carries significant constraints on our own will. To find yourself held blameworthy or in contempt over who you love amounts to a moral condemnation of you as an individual, not for what you have willed or done, not for anything in your direct control, but simply for who you are. That people can be deserving of blame or contempt simply for being who they are is just not morally plausible. The notion can’t be squared with the moral sense we nearly all share.
Imagination in ethical inquiry is not just make believe. It is a tool for investigation. Ethics literature is richly populated by thought experiments, and literary references precisely because inquiry into morality is furthered by expanding the range and diversity of evidence our moral theories must ultimately account for.
The person who morally condemns LGBTQ people or the lives they lead on the basis of allegiance to some supposed infallible higher moral authority can do so only by obscuring their own moral sensibility. For instance, by ignoring the compelling evidence revealed in the thought experiment we began with. Simply deferring to authority has never been a reliable way of getting at the truth of things. Of course we do want to weigh the evidence of our senses against the assessments and arguments of more careful students than ourselves. Expertise is often helpful. But ultimately we ignore the evidence of our senses, including our moral sense, at our own peril. And, too often, at the peril of others as well.