Why is morality a matter of human queries? Or why is still such a matter, in spite of its furtive and weak appearance behind the facts of life?
The predicative function of the good, bad, right, wrong means a change of the direction in apprehending the reality. ‘The fact ‘x’ is wrong’ and ‘The person ‘x’ is bad’ do not join terms that could be apprehended in the same way, as it occurs in the proposition ‘The cat is on the roof’. The moral qualifications come after the qualified objects in the sense of being in the back of them, or after them. When someone moves behind an object, his movement is of different type than the movement or the stealthiness of the thing placed in front of him. The followed object restrains the movement to it and so it imposes to forget ourselves as being a pair of that object. For instance, if there is a house in front of our eyes, which is not our own, then it is measured, evaluated or taken as a mark of the road. It is never apprehended as if we would be its dwellers, so that we can impress on it our square movement of occupying a space. We know that measuring the distance to the house, we apprehend some of its aspects that are not proper to it as a possible home and nobody would think about himself as his proper functions on a pair with the proper function of the house as a home. Also, nobody would think that he himself is a part of the measurement.
Similarly, the moral evaluation of one object does not involve that the moral judge evaluates himself, neither that he is involved in the reality of that object.
He stays back of the reality of facts or persons, back of himself as an author of facts or as a person in its factual existence.
And why do we need a moral interpretation or why do we prefer being backward in getting in the more solid reality of the facts, except the rare situation, not entirely a moral one, when we can impose our judgment upon the facts or persons we judge?
An explanation could be the need of constraining the morally qualified objects to not escape from us. Just like the house, still not being our home, seems to be hold by the simple fact of being placed in front of us and rather measured or evaluated, so does the moral qualifications of the facts or persons.
And while those objects which are qualified as bad or wrong are in fact restituted to their real independence, but with our consent, those qualified as good or right are preserved to us with our consent, almost believing that they are our own and they enhance ourselves. Though, they are not.