I nice TED talk here, which you don't need to watch unless you're interested.

The main point is this: we have the idea in our society that values and morals belong to the "religious sphere/personal sphere" and are matters of opinion. But they should be just as subject to reason and scientific evidence as the laws of physics.

We need to get away from the idea that "I think this is wrong/I think this is right" is a position that does not have to be defended. "My religion teaches that this is moral" is not an argument. We have to understand that our ideas about right and wrong, even if strongly held, can be incorrect, and can possible be shown to be incorrect.

If we don't acknowledge this, then the atmosphere is one where morality is dogmatic and subjective. I don't feel like laying out the problems inherent in that, but I'll quote an excerpt on credulity:

If a belief is not realized immediately in open deeds, it is stored up for the guidance of the future. It goes to make a part of that aggregate of beliefs which is the link between sensation and action at every moment of all our lives, and which is so organized and compacted together that no part of it can be isolated from the rest, but every new addition modifies the structure of the whole. No real belief, however trifling and fragmentary it may seem, is ever truly insignificant; it prepares us to receive more of its like, confirms those which resembled it before, and weakens others; and so gradually it lays a stealthy train in our inmost thoughts, which may some day explode into overt action, and leave its stamp upon our character for ever.

...

It is not only the leader of men, statesmen, philosopher, or poet, that owes this bounden duty to mankind. Every rustic who delivers in the village alehouse his slow, infrequent sentences, may help to kill or keep alive the fatal superstitions which clog his race. Every hard-worked wife of an artisan may transmit to her children beliefs which shall knit society together, or rend it in pieces. No simplicity of mind, no obscurity of station, can escape the universal duty of questioning all that we believe.

...

And, as in other such cases, it is not the risk only which has to be considered; for a bad action is always bad at the time when it is done, no matter what happens afterwards. Every time we let ourselves believe for unworthy reasons, we weaken our powers of self-control, of doubting, of judicially and fairly weighing evidence. We all suffer severely enough from the maintenance and support of false beliefs and the fatally wrong actions which they lead to, and the evil born when one such belief is entertained is great and wide. But a greater and wider evil arises when the credulous character is maintained and supported, when a habit of believing for unworthy reasons is fostered and made permanent. If I steal money from any person, there may be no harm done by the mere transfer of possession; he may not feel the loss, or it may prevent him from using the money badly. But I cannot help doing this great wrong towards Man, that I make myself dishonest. What hurts society is not that it should lose its property, but that it should become a den of thieves; for then it must cease to be society. This is why we ought not to do evil that good may come; for at any rate this great evil has come, that we have done evil and are made wicked thereby. In like manner, if I let myself believe anything on insufficient evidence, there may be no great harm done by the mere belief; it may be true after all, or I may never have occasion to exhibit it in outward acts. But I cannot help doing this great wrong towards Man, that I make myself credulous. The danger to society is not merely that it should believe wrong things, though that is great enough; but that it should become credulous, and lose the habit of testing things and inquiring into them; for then it must sink back into savagery.

The harm which is done by credulity in a man is not confined to the fostering of a credulous character in others, and consequent support of false beliefs. Habitual want of care about what I believe leads to habitual want of care in others about the truth of what is told to me. Men speak the truth to one another when each reveres the truth in his own mind and in the other’s mind; but how shall my friend revere the truth in my mind when I myself am careless about it, when I believe things because I want to believe them, and because they are comforting and pleasant? Will he not learn to cry, “Peace,” to me, when there is no peace? By such a course I shall surround myself with a thick atmosphere of falsehood and fraud, and in that I must live. It may matter little to me, in my cloud-castle of sweet illusions and darling lies; but it matters much to Man that I have made my neighbours ready to deceive. The credulous man is father to the liar and the cheat; he lives in the bosom of this his family, and it is no marvel if he should become even as they are. So closely are our duties knit together, that whoso shall keep the whole law, and yet offend in one point, he is guilty of all.
from The Ethics of Belief

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From the dogmatic religious zealot to the outraged cultural relativist, this attitude infects much of our politics and has even seeped into the backroom at times :p

It's probably a natural human tendency and certainly a cultural one. No excuse.

We like to take politics and such casually, because the politicians are the ones that decide things and our votes barely count. But places like this are where beliefs are formed and changed. Laws don't usually change until enough of the people's beliefs have changed.

Surely we should promote rigor and debate over opinion stating, here in the backroom and in society at large? This is not to degrade opinion stating or to require advanced knowledge. It is simply a matter of approaching the subject matter with the assumption that some answers are better than others, and that the proposed answers are to be argued for and against, not simply accepted or rejected.