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There are several problems with this functional analysis of morality. First, there are some well-known problems with functionalist explanations in the social sciences. The fact that a practice or an institution has a particular function need not explain either its emergence or its maintenance. It might be argued, for instance, that the function of the public education system is to educate the young, the function of the state to serve the interests of the ruling classes, or that of religion to serve as the opiate of the masses. However, until it can be shown that these apparent functions are causally effective in bringing into existence and maintaining the educational system, the state, or religion respectively, no explanation has been provided. Similarly, even if moral norms and practices serve to bring about Pareto-superior outcomes not realizable through uncoordinated individually rational action, no explanation of the existence and persistence of morality is provided unless it is shown that this function somehow motivates human action and or in some other way is causally effective in bringing about mutually beneficial outcomes.

Secondly, it is open to question whether morality coincides with mutually advantageous or Pareto-superior outcomes in the manner suggested. Many thinkers have argued that we often are morally required to act in ways which are disadvantageous to all. An obvious example is the often-affirmed prohibition against selling oneself into slavery. It might very well be advantageous to both slave and master (the slave would be able to pay off his debts and the master would have a practical solution for the daily housework), yet it is morally and legally prohibited.

Third, the functionalist account clearly assumes that the demands of morality conflict with individual rationality. Morality is supposed to correct problems of threatening Pareto-inefficiency which would be the result of unfettered (interdependent)...