Advantages & Disadvantages of Deontological Ethics
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War Rights and Military Virtues: a Philosophical Re-Appraisal of Just War Theory
The University of Notre Dame Australia ResearchOnline@ND Theses 2014 War rights and military virtues: A philosophical re-appraisal of Just War Theory Matthew T. Beard University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Philosophy Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Beard, M. T. (2014). War rights and military virtues: A philosophical re-appraisal of Just War Theory (Doctor of Philosophy (PhD)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/96 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. War Rights and Military Virtues A Philosophical Re-appraisal of Just War Theory Doctoral Thesis Prepared by Matthew T. Beard School of Philosophy and Theology University of Notre Dame, Australia Supervised by Christian Enemark and Hayden Ramsay Supported by The Morris Research Scholarship Declaration I, Matthew Thomas Beard, declare that this PhD thesis, entitled War Rights and Military Virtues: A Philosophical Re-appraisal of Just War Theory is no more than 100,000 words exclusive of title pages, table of contents, acknowledgements, list of figures, reference list, and footnotes. The thesis is my own original work, prepared for the specific and unique purposes of this academic degree and has not been submitted in whole or part for the awarding of any other academic degree at any institution. -
1 Moral Realism Geoffrey Sayre-Mccord UNC/Chapel Hill
Moral Realism facts that peoples’ moral judgments are true or false, and that the facts being what they are (and so the judgments being true, when they are) is not merely a Geoffrey Sayre-McCord reflection of our thinking the facts are one way or another. That is, moral facts UNC/Chapel Hill are what they are even when we see them incorrectly or not at all. Introduction Moral realists thus all share the view that there are moral facts in light of People come, early and easily, to think in moral terms: to see many things which our moral judgments prove to be true or false. Yet they needn’t, and as good or bad, to view various options as right or wrong, to think of particular don’t, all share any particular view about what those facts are, and they might distributions as fair or unfair, to consider certain people virtuous and others well not be confident of any view at all. When it comes to moral matters, there vicious.[1] What they think, when they are thinking in these terms, often has a is no less disagreement among realists than among people at large and no large impact on their decisions and actions as well as on their responses to what incompatibility between being a realist and thinking oneself not in a good others do. People forego attractive possibilities when they think pursuing them position to know what the facts are. would be wrong, they push themselves to face death if they think it their duty, Furthermore, being a realist is compatible with holding a truly radical view they go to trouble to raise their kids to be virtuous, and they pursue things they of the moral facts. -
Deontological Ethics
DEONTOLOGICAL ETHICS “FROM THE CROOKED TIMBER OF HUMANITY, NOTHING WHOLLY STRAIGHT CAN BE MADE.” – Immanuel Kant (1724-1804) [47] DUTY AND THE GOOD WILL Immanuel Kant (1724-1804) wrote prolifically on a wide range of subjects, most fa- mously on epistemology and the limits of human reason in his Critique of Pure Reason (1781). But he is also well known for his moral philosophy, and here he wants to ex- plain the feeling that many of us have that certain actions are required or prohibited of us absolutely, unconditionally, without exception. For instance, many people feel that they are absolutely prohibited from torturing or killing innocent human beings no matter what, even if the whole world depended upon it. Now, what could be the source of such an unyielding sense of obligation? It does not appear to be our desire for some consequence of our action or omission, for we find the action or omission to be right or wrong in itself, independent of the consequences. I simply see that it is wrong to take innocent life, and I avoid it not because I fear going to jail, nor because I fear public criticism, nor because I am merely disinclined to kill the innocent, but because it is morally wrong. One might think this obligation is nothing more than a strong, emotion-laden inclination resulting from previous conditioning and perhaps our biological nature. But Kant suggests it has instead to do with the nature of reason itself, that reason is the source of this obligation and feeling of duty. Kant discovers in our reason a moral principle called the Categorical Imperative, which he uses to discover more specific, lower-level moral laws or duties (also called “categorical imperatives” or “moral imperatives” or “impera- tives of duty”), and it becomes our self-imposed duty to follow these moral laws. -
Classical Ethics in A/IS
The IEEE Global Initiative on Ethics of Autonomous and Intelligent Systems Classical Ethics in A/IS We applied classical ethics methodologies to considerations of algorithmic design in autonomous and intelligent systems (A/IS) where machine learning may or may not reflect ethical outcomes that mimic human decision-making. To meet this goal, we drew from classical ethics theories and the disciplines of machine ethics, information ethics, and technology ethics. As direct control over tools becomes further removed, creators of autonomous systems must ask themselves how cultural and ethical presumptions bias artificially intelligent creations. Such introspection is more necessary than ever because the precise and deliberate design of algorithms in self-sustained digital systems will result in responses based on such design. By drawing from over two thousand years’ worth of classical ethics traditions, we explore established ethics systems, including both philosophical traditions (utilitarianism, virtue ethics, and deontological ethics) and religious and culture-based ethical systems (Buddhism, Confucianism, African Ubuntu traditions, and Japanese Shinto) and their stance on human morality in the digital age.1 In doing so, we critique assumptions around concepts such as good and evil, right and wrong, virtue and vice, and we attempt to carry these inquiries into artificial systems’ decision-making processes. Through reviewing the philosophical foundations that define autonomy and ontology, we address the potential for autonomous capacity of artificially intelligent systems, posing questions of morality in amoral systems and asking whether decisions made by amoral systems can have moral consequences. Ultimately, we address notions of responsibility and accountability for the decisions made by autonomous systems and other artificially intelligent technologies. -
Deontological Ethics the Many”
1st Asian Workshop on the Ethical Dimensions of the Radiological Protection System Daejeon, Korea 2013 August 27-28 Christopher Clement ICRP Scientific Secretary ICRP develops and maintains the system of radiological protection based on SCIENCE, VALUES and EXPERIENCE Scientific and philosophical understanding are fundamental, but as means not ends ICRP uses science and philosophy 2 “The unexamined life is not worth living” (Socrates, in Plato’s “Apology”) Perhaps extreme, but one cannot know if a life is worth living without examining it. The unexamined system of radiological protection is not worth using Examining the system of radiological protection we gain a deeper understanding, see if it is serving its intended purpose, and perhaps improve upon it. 3 A structured What is there? approach to Metaphysics asking and answering questions What is How should known or one behave? knowable? Ethics Epistemology 4 What is the true nature of existence? Can anything can really be known? Do we have free will? Are good and right fundamental properties, or social constructions? 5 — Value — Why are ethical values important? — What makes something good or bad, right or wrong? — Characteristics of values — Examples — CHALLENGE: A pragmatic way forward 6 Questions and Statements of Fact — 214Bi emits a 609 keV photon upon decay. — How does ionising radiation interact with the body? — Iodine collects principally in the thyroid. Questions and Statements of Value — Children should be protected more than adults. — What is an acceptable lifetime risk? — The environment should be protected. 7 Fact — What is — Questions of science — Descriptive statements Value — What ought to be — Ethical questions — Normative statements 8 The “is-ought” problem Described by Scottish philosopher David Hume (1711– 76) in “A Treatise of Human Nature” (1739) It is impossible to derive statements of value (what ought to be) from statements of fact (what is) 9 I have been bitten by a Doses of radiation above poisonous snake. -
Compassion and Sympathy As Moral Motivation Moral Philosophy Has Long Taken an Interest in the Emotions
Compassion and Sympathy as Moral Motivation Moral philosophy has long taken an interest in the emotions. Ever since Plato’s defense of the primacy of reason as a source of motiva- tion, moral philosophers have debated the proper role of emotion in the character of a good person and in the choice of individual actions. There are striking contrasts that can be drawn among the main tradi- tions in moral philosophy as to the role they assign to the emotions, and to the particular emotions that they evaluate positively and nega- tively. Here are some examples. Utilitarianism is often presented as a the- ory which simply articulates an ideal of sympathy, where the morally right action is the one that would be favored by someone who is equally sympathetic to the pleasure and pains of all sentient beings. And, on another level, utilitarianism tends to evaluate highly actions motivated by sympathy and compassion, and to evaluate negatively actions motivated by malice and spite. Kantianism (or deontology, as it is often called) has a completely different structure and, conse- quently, a different attitude towards the emotions. It conceives of morality as the self-imposed laws of rational agents, and no emotion is thought to be involved in the generation of these laws. It is true that Kant himself does find a special role for the emotion—if that is the right word—of respect for rational agents and for the laws they impose on themselves. But Kant seems to regard respect as a sort of effect within us of our own inscrutable moral freedom, and not as the source of moral legislation. -
In Defense of Prima Facie Duties
In Defense of Prima Facie Duties Ethical intuitionists like W.D. Ross adopt the common sense view that there is an irreducible plurality of types of ethically relevant considerations.They furthermore hold that there is no explicit method determining how to move from facts about which considerations are present to a conclusion about what it would be right to do.In order to systematize our moral reasoning, ethical intuitionists provide an account of the types of considerations that are ethically relevant. To do that, they introduce a list of prima facie duties which always count in favor or against doing an action, even if their strength – that is, their ability to defeat other prima facie duties with an opposite normative valence – depends on circumstances.1 W.D. Ross counts duties of Vdelity, reparation, gratitude, justice, beneVcence, self-improvement and non-maleVcence among them.2 In this essay, I provide a novel response to particularist attacks on the Rossian conception of prima facie duties.This attack consists in challenging the intuitionist idea that the valence of prima facie duties is invariable. Particularists like Jonathan Dancy argue that given the context-sensitivity of reasons, both the strength and the valence of a prima facie duty depend on circumstances.In defense of a Rossian intuitionism,I Vrst consider Robert Audi’s reply against particularism. I argue that his notion of invariant valence is coherent, but too weak for intuitionism.Then, I turn to a second line of defense: Sean McKeever and Michael Ridges’ claim that context-sensitivity is compatible with invariant principles.In response to McKeever and Ridge, I try to show that their argument is Wawed. -
Deontology.Pdf
deontology Psychology.” American Journal of Philology 106 rating these prescriptions into its basic principles is (1985): 1–31. Excellent recent analysis of Democri- consequentialist. tus’s moral theory. “Deontology” is commonly used in moral philos- McGibbon, Donald. “Pleasure as the ‘Criterion’ in De- ophy to refer to nonconsequentialist moral concep- mocritus.” Phronesis 5 (1960): 75–77. Nill, Michael. Morality and Self-Interest in Protagoras, tions. The most distinctive feature of deontological Antiphon, and Democritus. Leiden: Brill, 1985. In- moral conceptions is that they define fundamental cludes bibliography. principles of right and justice in terms other than Stewart, Zeph. “Democritus and the Cynics.” Harvard taking the most effective means to promote maxi- Studies in Classical Philology 63 (1958): 179–91. mum good. KANT’s (1724–1804) moral philosophy Taylor, C. C. W. “Pleasure, Knowledge and Sensation in is a primary example of a deontological moral con- Democritus.” Phronesis 12 (1967): 6–27. ception. His Categorical Imperative implies: (1) a Voros, F. K. “The Ethical Fragments of Democritus: The strong deontological thesis, that duty is discernible Problem of Authenticity.” Hellenica 26 (1973): 193– without reference to any particular end, but rather 206. by reference to prior and independent principles ———. “The Ethical Theory of Democritus: On Duty.” Platon 26 (1974): 113–22. (which Kant held to be implicit in practical reason); ———. “The Ethical Theory of Democritus: What Is the (2) an “overridingness thesis,” that moral reasons ‘Criterion’?” Platon 27 (1975): 20–25. outweigh all other reasons; and (3) an inescapability thesis, duty applies to all rational agents and gives Michael Nill them reasons, whatever their particular ends. -
(3 Credit Hours) Course Description: a Study of the Moral Principl
PHILIOSOPHY 320 ETHICS BULLETIN INFORMATION PHIL 320 - Ethics (3 credit hours) Course Description: A study of the moral principles of conduct and the basic concepts underlying these principles, such as good, evil, right, wrong, justice, value, duty, and obligation. The ethical works of influential philosophers are analyzed in terms of these concepts. SAMPLE COURSE OVERVIEW We will discuss central questions in the study of ethics. These questions include: What ought we to do? What is of value in our lives? What kind of person should I be? Are there moral facts, and if so, what are they and how do we know about them? If not, what else might ground ethical or moral thinking? To help us with these questions, we will analyze competing moral theories. Along the way we will grapple with some examples of their application, both as thought-experiments and to real-world issues. ITEMIZED LEARNING OUTCOMES Upon successful completion of Philosophy 320, students will be able to: 1. Think carefully and systematically about questions of right and wrong action 2. Identify values, the role they have in our lives and in moral theory, and their possible sources 3. Demonstrate an understanding of the importance of values, ethics, and social Responsibility for the self and for contemporary society 4. Reflect on how values shape personal and community ethics and decision-making 5. Present arguments in support of moral claims, both orally and in writing SAMPLE REQUIRED TEXTS/SUGGESTED READINGS/MATERIALS 1. Grounding for the Metaphysics of Morals by Immanuel Kant (Pub: Hackett. ISBN: 0-87220-166-X) 2. -
Virtue Ethics As Moral Formation for Ignatian Education in Chile Juan Pablo Valenzuela
Santa Clara University Scholar Commons Jesuit School of Theology Dissertations Student Scholarship 5-2018 Virtue Ethics as Moral Formation for Ignatian Education in Chile Juan Pablo Valenzuela Follow this and additional works at: https://scholarcommons.scu.edu/jst_dissertations Part of the Religion Commons Recommended Citation Valenzuela, Juan Pablo, "Virtue Ethics as Moral Formation for Ignatian Education in Chile" (2018). Jesuit School of Theology Dissertations. 32. https://scholarcommons.scu.edu/jst_dissertations/32 This Thesis is brought to you for free and open access by the Student Scholarship at Scholar Commons. It has been accepted for inclusion in Jesuit School of Theology Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. VIRTUE ETHICS AS MORAL FORMATION FOR IGNATIAN EDUCATION IN CHILE A thesis by Juan Pablo Valenzuela, S.J. presented to The Faculty of the Jesuit School of Theology of Santa Clara University in partial fulfillment for the requirements for the degree of Licentiate in Sacred Theology Berkeley, California May 2018 Committee Signatures _________________________________________ Lisa Fullam, Director May 9, 2018 _________________________________________ Eduardo Fernández, S.J. Reader May 9, 2018 Virtue Ethics as Moral Formation for Ignatian Education in Chile A thesis by Juan Pablo Valenzuela, S.J ABSTRACT The Catholic Church in Chile is in a state of moral perplexity. On one side, the hierarchy of the Church, moral theologians, and teachers propose and teach a morality based on rules and principles that does not take account of the context of the country and creates a distance from the moral perspective of the majority of the Chilean people. -
Law and Morality: a Kantian Perspective
Columbia Law School Scholarship Archive Faculty Scholarship Faculty Publications 1987 Law and Morality: A Kantian Perspective George P. Fletcher Columbia Law School, [email protected] Follow this and additional works at: https://scholarship.law.columbia.edu/faculty_scholarship Part of the Jurisprudence Commons, and the Law and Philosophy Commons Recommended Citation George P. Fletcher, Law and Morality: A Kantian Perspective, 87 COLUM. L. REV. 533 (1987). Available at: https://scholarship.law.columbia.edu/faculty_scholarship/1071 This Article is brought to you for free and open access by the Faculty Publications at Scholarship Archive. It has been accepted for inclusion in Faculty Scholarship by an authorized administrator of Scholarship Archive. For more information, please contact [email protected]. LAW AND MORALITY: A KANTIAN PERSPECTIVE George P. Fletcher* The relationship between law and morality has emerged as the cen- tral question in the jurisprudential reflection of our time. Those who call themselves positivists hold with H.L.A. Hart' that calling a statute or a judicial decision "law" need not carry any implications about the morality of that statute or decision.2 Valid laws might be immoral or unjust. Those who resist this reduction of law to valid enactments sometimes argue, with Lon Fuller, that moral acceptability is a neces- sary condition for holding that a statute is law; 3 or, with Ronald Dworkin, that moral principles supplement valid enactments as compo- 4 nents of the law. Whether the positivists or their "moralist" opponents are right about the nature of law, all seem to agree about the nature of morality. We have to distinguish, it is commonly said, between conventional and critical morality. -
Ethics Content
Ethics Content I Introduction to Ethics Unit-1 Nature and Scope of Ethics Unit-2 Importance and Challenges of Ethics Unit-3 Ethics in the History of Indian Philosophy Unit-4 Ethics in the History of Western Philosophy II Ethical Foundations Unit-1 Human Values Unit-2 Human Virtues Unit-3 Human Rights Unit-4 Human Duties III Applied Ethics Unit-1 International Ethics Unit-2 Bioethics Unit-3 Environmental Ethics Unit-4 Media Ethics IV Current Ethical Debates Unit-1 Natural Moral Law Unit-2 Deontology and Moral Responsibility Unit-3 Discourse Ethics Unit-4 Social Institutions UNIT 1 NATURE AND SCOPE OF ETHICS Nature and Scope of Ethics Contents 1.0 Objectives 1.1 Introduction 1.2 Moral Intuitionism 1.3 Human Person in Search of Himself/Herself 1.4 Love and the Moral Precepts 1.5 The Dynamics of Morality 1.6 The Constant and the Variable in Morality 1.7 Let Us Sum Up 1.8 Key Words 1.9 Further Readings and References 1.0 OBJECTIVES This unit aims at introducing the students to the philosophical need for Ethics starting from a brief discussion of Moral law and how the human person in his or her process of growth intuits the ethical principles. Discussions pertaining to the dynamics of morality is undertaken to show how on the one hand new situations call for new responses from moral point of view and on the other hand certain fundamentals of ethics remain the same in so far as there is something of a common human nature adequately understood.