I am not, nor have I ever been, a golfer. I did golf once, just before the turn of the century, and I disliked it. Nevertheless, I live by a cardinal principle in golfer etiquette: Replace your divots.

A divot, of course, is a chunk of turf that is dislodged by a golf shot, leaving a hole on the course. Golfer etiquette requires that you should put the divot back in the hole if that’s possible. This is a common-sense act of consideration for other golfers because a ball in a hole is hard to hit.

We can readily see that Replace your divots is simply an application of the principle Be considerate of others. And that’s another way of saying, Respect others. You can easily find many appropriate applications of the principle in everyday life.

We can go a step further. If Replace your divots is a worthy principle, then Avoid creating divots in the first place if you can is a worthy corollary. Off the golf course, avoid creating divots would include covering your nose and mouth when you sneeze and cough even when you’re not in the middle of a serious pandemic.

We might be tempted to place this principle within rights theory. For example, the owner of the golf course probably has a rule, a term of use, that you must replace your divots. As a contractual matter, then, you are obligated to do so. Failure to comply is to violate the terms of your contract and hence a violation of the rights of the property owner. This reasoning is also used to show why falsely shouting fire in a theater is wrong.

I have no beef with that take, but there’s more to the story because even if it were not a violation of someone’s contractual rights, it would still be wrong to ignore your divots or falsely shout fire when it could endanger people. (You may shout fire, however, in a crowded online chat room. Context matters.)

Can this moral point be proved? Well, yes, in the sense that Aristotle thought ethics could be validated. Whenever we act we aim at an ultimate good: happiness, the good life, flourishing — call it what you will. We can’t help it because the idea of an ultimate end is baked into the very notion of action, which is the means that gets you there. (Sounds like praxeology, doesn’t it?) “Every art and every kind of inquiry, and likewise every act and purpose, seems to aim at some good: and so it has been well said that the good is that at which everything aims,” Aristotle wrote to launch his Nicomachean Ethics. “If then in what we do there be some end which we wish for on its own account, choosing all the others as means to this, but not every end without exception as a means to something else (for so we should go on ad infinitum, and desire would be left void and objectless),—this evidently will be the good or the best of all things.”

What plausibly (or intuitively) appears to advance flourishing you may reasonably presume to be good. But such presumptions are in principle defeatible by evidence or by a clash with other well-founded moral principles. A Socratic inquiry would uncover such conflicts.

In the Aristotelian and Spinozan sense, the flourishing of rational social animals — that’s us — is advanced by, among other things, reason-based relationships with other people (that is, no force, no injustice). I’m better off surrounded by people who live by reason (even if only by semi-conscious habit) than by irrational people. So I want to encourage other people to be rational, which in part means dealing with them on the basis of reason and respect. QED.

For more, I recommend Roderick T. Long’s important monograph Reason and Value: Aristotle versus Rand and my “What Social Animals Owe to Each Other.”