An Examination of Thomas Hurka's Virtue Consequentialism by Crystal Rose Submitted to the Graduate Degree Program in Philosoph
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1 of 3 Ethics: Consequentialism-Utilitarianism Ethics Script: Consequentialism & Utilitarianism Slide 2 {Introduction To
Ethics Script: Consequentialism & Utilitarianism slide 2 {Introduction to the Theory of Consequentialism} There are two basic principles within the theory of consequentialism: (1) an action’s ethicality depends only on the results of that action, and (2) the more “good” (and less harmful) results an action produces, the better (or more right) the act is. You already know the basic idea behind this concept as “the end justifies the means.” slide 3 {How it Works… and Doesn’t Work} While actions tend to be brief and immediate, the consequences of those actions can have long-term—even permanent—effects. A consequentialist would expect that you (and everyone else) consider the implications of your actions in terms of a “good” or “right” outcome. Consequentialism itself doesn’t define which consequences are “good.” It’s up to you to decide what is right and wrong on a personal basis. Two consequentialists can look at the same choice and completely disagree on the action that should be taken… like in the case of an assisted suicide or how to deal with a pandemic. But they are more likely to agree on what kind of action should be taken in order to help a lost child so some actions are easier to agree on than others. slide 4 {Utilitarianism a Model of Consequentialism and Introduction to Mr. Bentham} The most popular consequentialist model, Utilitarianism, accounts for ambiguities that consequentialism alone does not. Utilitarianism emerged in the early 19th century with British philosopher and “hedonist” Jeremy Bentham, who aimed to assess whether or not Parliament was passing fair and ethical laws at the time. -
Why Retributivism Needs Consequentialism: the Rightful Place of Revenge in the Criminal Justice System
Louisiana State University Law Center LSU Law Digital Commons Journal Articles Faculty Scholarship 2014 Why Retributivism Needs Consequentialism: The Rightful Place of Revenge in the Criminal Justice System Ken Levy Louisiana State University Law Center, [email protected] Follow this and additional works at: https://digitalcommons.law.lsu.edu/faculty_scholarship Part of the Law Commons Repository Citation Levy, Ken, "Why Retributivism Needs Consequentialism: The Rightful Place of Revenge in the Criminal Justice System" (2014). Journal Articles. 67. https://digitalcommons.law.lsu.edu/faculty_scholarship/67 This Article is brought to you for free and open access by the Faculty Scholarship at LSU Law Digital Commons. It has been accepted for inclusion in Journal Articles by an authorized administrator of LSU Law Digital Commons. For more information, please contact [email protected]. Forthcoming in Rutgers L. Rev. (spring 2014) Why Retributivism Needs Consequentialism: The Rightful Place of Revenge in the Criminal Justice System KEN LEVY* TABLE OF CONTENTS I. Introduction ..................................................................................................... 2 II. The Main Goals of the Criminal Justice System ....................................... 10 A. The First Primary Goal of the Criminal Justice System: Crime Minimization ................................................................................................. 11 B. The Second Primary Goal of the Criminal Justice System: Retribution .................................................................................................... -
Consequentialism and Moral Responsibility
Consequentialism and Moral Responsibility Draft of September 2015 Elinor Mason For Christian Seidel (ed.) Consequentialism: new directions, new problems? OUP, forthcoming. There are two different ways of thinking about the relationship between consequentialism and moral responsibility. First, we might think that consequentialism can give us an account of responsibility. I discuss this possibility briefly, and then set it aside. The other way of thinking about the relationship is the focus of this paper. The question that concerns me, is, to what extent is a normative theory, consequentialism in particular, constrained by requirements that stem from concerns about responsibility? 1. Consequentialist Accounts of Moral Responsibility J.J.C. Smart suggests that we can extend consequentialist reasoning about morality to reasoning about responsibility. One of the attractions of consequentialism is that it provides such a straightforward and attractive account of justification for our moral practices. Why do we pay our taxes, treat each other with respect, look after each other and so on? Because doing so has good consequences. However, this sort of justification, though very appealing when considering moral practice, becomes extremely counterintuitive in other sorts of case. For example, it seems obvious that justification for beliefs cannot be consequentialist. Beliefs must be justified in some way that relates to their truth, though of course there is disagreement about exactly what makes a belief justified. Similarly, so a familiar line of thought goes, whether or not someone is responsible for an act, or for anything else, cannot be determined by looking at the consequences of holding them responsible. The claim that 1 responsibility can be understood in a consequentialist way seems like a category mistake.1 Smart’s view might be correct that, insofar as praising and blaming are actions, consequentialists should take the value of the consequences of performing those acts as the relevant factor in deciding whether or not to perform them. -
I-Ii, Question 55, Article 4
Cambridge University Press 978-1-107-16578-6 — Commentary on Thomas Aquinas's Virtue Ethics J. Budziszewski Excerpt More Information i-ii, question 55, article 4 Whether Virtue Is Suitably Dei ned? TEXT PARAPHRASE [1] Whether virtue is suitably dei ned? Is the traditional dei nition of virtue i tting? “Virtue is a good quality of the mind that enables us to live in an upright way and cannot be employed badly – one which God brings about in us, with- out us.” St. Thomas respectfully begins with this widely accepted dei nition because it would be arrogant to dismiss the result of generations of inquiry without examination. The ultimate source of the view which it encapsulates is St. Augustine of Hippo, but Augustine did not use precisely this wording. His more diffuse remarks had been condensed into a formula by Peter Lombard, 2 and the formula was then further sharpened by the Lombard’s disciples. Although St. Thomas begins with the tradition, he does not rest with it – he goes on to consider whether the received dei nition is actually correct. The i rst two Objections protest calling virtue a good quality. The third protests calling it a quality of the mind . The fourth objects to the phrase that it enables us to live rightly and the i fth to the phrase that it cannot be employed badly . Finally, the sixth protests the statement that God brings it about in us, without us . Although, in the end, St. Thomas accepts the dei nition, he does not accept it quite in the sense in which some of his predecessors did. -
Aristotle on Love and Friendship
ARISTOTLE ON LOVE AND FRIENDSHIP DAVID KONSTAN Philia is exceptional among ancient Greek value terms for the number of still unre- solved, or at least intensely debated, questions that go to the heart of its very nature.1 Does it mean “friendship”, as it is most commonly rendered in discussions of Aris- totle, or rather “love”, as seems more appropriate in some contexts? Whether it is love, friendship, or something else, is it an emotion, a virtue, or a disposition? The same penumbra of ambiguity surrounds the related term philos, often rendered as “friend” but held by some to include kin and other relations, and even to refer chiefly to them. Thus, Elizabeth Belfiore affirms that “the noun philos surely has the same range as philia, and both refer primarily, if not exclusively, to relationships among close blood kin” (2000: 20). In respect to the affective character of philia, Michael Peachin (2001: 135 n. 2) describes “the standard modern view of Roman friendship” as one “that tends to reduce significantly the emotional aspect of the relationship among the Ro- mans, and to make of it a rather pragmatic business”, and he holds the same to be true of Greek friendship or philia. Scholars at the other extreme maintain that ancient friendship was based essentially on affection. As Peachin remarks (ibid., p. 7), “D. Konstan [1997] has recently argued against the majority opinion and has tried to inject more (modern-style?) emotion into ancient amicitia”. Some critics, in turn, have sought a compromise between the two positions, according to which ancient friend- ship involved both an affective component and the expectation of practical services. -
THE CARDINAL VIRTUE of JUSTICE in a TIME of PANDEMIC This Is the Second in a Series of Four Reflections on the Cardinal Virtues, Presented by Fr
THE CARDINAL VIRTUE OF JUSTICE IN A TIME OF PANDEMIC This is the second in a series of four reflections on the Cardinal Virtues, presented by Fr. Anthony Barratt, STL, PHD, ChD, from the Upstate New York Area We continue our reflections on the four cardinal virtues; remembering that they are called “cardinal” virtues because everything hinges on them (the word cardinal originally means a hinge or foundation). This time, let us explore the virtue of justice. It may seem strange to think of justice as a virtue, since we often think of justice as more of a thing or entity, or as a system or process. Two things may help us here. The root of the word justice comes from the Latin “ius”; a word that means “right” or “making right”: That is right as in being correct or true (rather than making a right turn, or even our human rights). Furthermore, the Catechism (n. 1807) defines the virtue of justice as “the moral virtue that consists in the constant and firm will to give their due to God and neighbor.” It is a much needed virtue, especially with all the stresses and strains of our uncertain times and the ongoing pandemic. For example, I think that many of us often find ourselves saying that there is no respect anymore; whether it be how people are treated, rudeness, a lack of respect for life, all the negativity and animus in politics, road rage, or whatever. What we are really talking about though is a lack of the virtue of justice. -
Summary Or St. Augustine's City of God | Augustine of Hippo | Virtue
City of God St. Augustine Book I Preface Augustine explains how he wants to tackle the “glorious city of God” in his work. By this he means he wants to defend his God is the only true God and to show others who believe in other deities that they need to change their views. He praises God and all his works. Chapter 1 He gives a very brief history of Roman times as it relates to worshipping God. Additionally, he goes on to discuss how many people take God and his works for granted. Chapter 16 Here we see some of the first shades of Augustine’s beliefs. He writes: “the only difficulty is so to treat the subject as to satisfy at once modesty and reason” showing his focus on the need for modest means. He goes on to say how the true virtuous life is in the soul and not worldly pleasures. The body and its desires and needs are secondary to those of the soul. Chapter 18 In this section he discusses the contradictions between the body and the soul when controlled by others. He writes that even though the body many be controlled by others (that is, even though you may be forced to do something by another person), no one can ever control your will. He focuses on “purity” of the soul and writes on that matter: “If, on the other hand, it belongs to the soul, then not even when the body is violated is it lost.” As long as the soul remains pure and virtuous then nothing that happens with the body matters. -
What Do We Mean by Virtue?
What Do We Mean by Virtue? Robert Watts Thornburg This university chaplain takes a pragmatic approach to the ques - tion, “Can virtue be taught in the university? ”, which may seem cynical at first glance. There are significant difficulties in answering the question, including the lack of an adequate definition of terms, the overwhelming influence of Christian and western approaches to the question, the “unvirtue” experienced by many learners and the innate resistance of stu - dents to hearing the word “virtue.” Constructive solutions include avoid - ing theoretical propositional approaches, fostering moral seriousness, making discussion immediate and relevant to learners and, finally, creat - ing communities in which to pursue the search. Not “Virtue” but “virtues” are possible to teach and are already evident in student populations. VIRTUE: what a sweet romantic word! The very notion of putting the words “virtue” and “university” in the same sentence strikes many folks I know as an oxymoron. When, as a University Chaplain, I mention the word “virtue” to students or staff, they give me the quiet benign smile that says: “That’s the kind of thing you people (translate: clergy) always want us to talk about.” Therein lies the problem, and my own difficulty in dis - cussing the question of teaching virtue in any university setting. The word itself carries much baggage, a great variety of meanings springing from Robert Watts Thornburg has just retired after 23 years as dean of Marsh Chapel and university chaplain at Boston University. Educated at DePaul University and Garrett-Evangelical Theological Seminary, he also studied with Paul Tillich at Union Theological Seminary. -
Rosalind Hursthouse, on Virtue Ethics. Oxford: Oxford University Press, 1999
Rosalind Hursthouse, On Virtue Ethics. Oxford: Oxford University Press, 1999. Pp. x, 275. Reviewed by Gilbert Harman, Department of Philosophy, Princeton Univer- sity Virtue ethics is atype of ethicaltheory in which the notion of virtue or good character plays a central role. This splendid new book describes a “program” for the development of a particular (“Aristotelian”) form of virtue ethics. The book is intended to be used as a textbook, but should be read by anyone interested in moral philosophy. Hursthouse has been a major contributor to the development of virtue ethics and the program she describes, while making use of the many contributions of others, is very much her program, with numerous new ideas and insights. The book has three parts. The first dispels common misunderstandings and explains how virtue ethics applies to complex moral issues. The sec- ond discusses moral motivation, especially the motivation involved in doing something because it is right. The third explains how questions about the objectivity of ethics are to be approached within virtue ethics. Structure Hursthouse’s virtue ethics takes as central the conception of a human be- ing who possesses all ethical virtues of character and no vices or defects of character—”human being” rather than “person” because the relevant char- acter traits are “natural” to the species. To a first approximation, virtue ethics says that a right action is an action among those available that a perfectly virtuous human being would charac- teristically do under the circumstances. This is only a first approximation because of complications required in order accurately to describe certain moral dilemmas. -
Satisficing Consequentialism Author(S): Michael Slote and Philip Pettit Source: Proceedings of the Aristotelian Society, Supplementary Volumes, Vol
Satisficing Consequentialism Author(s): Michael Slote and Philip Pettit Source: Proceedings of the Aristotelian Society, Supplementary Volumes, Vol. 58 (1984), pp. 139-163+165-176 Published by: Blackwell Publishing on behalf of The Aristotelian Society Stable URL: http://www.jstor.org/stable/4106846 Accessed: 15/10/2008 09:26 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=black. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit organization founded in 1995 to build trusted digital archives for scholarship. We work with the scholarly community to preserve their work and the materials they rely upon, and to build a common research platform that promotes the discovery and use of these resources. For more information about JSTOR, please contact [email protected]. The Aristotelian Society and Blackwell Publishing are collaborating with JSTOR to digitize, preserve and extend access to Proceedings of the Aristotelian Society, Supplementary Volumes. -
Anthropocentrism
Lecture 11: Anthropocentrism • Anthropocentrism and intrinsic value • Is anthropocentrism a good environmental philosophy? • Transformative power of nature • Problems with transformative power Friday, October 18, 2013 Topics • Anthropocentrism and intrinsic value • Is anthropocentrism a good environmental philosophy? • Transformative power of nature • Problems with transformative power Friday, October 18, 2013 Anthropocentrism • Human-centered • We only have direct moral obligations towards people • Animals only have instrumental value (that is, insofar as they are useful for our purposes). They don’t have intrinsic value (that is, in their own right). Friday, October 18, 2013 Anthropocentrism • The idea of intrinsic value is mysterious. (“the value it has all by itself”) • Usually, to say that something has value is to say that someone values it. Value presupposes a valuer (‘eye of the beholder’) • Value is typically not intrinsic to a thing, but “projected on it” by another (relative not absolute) Friday, October 18, 2013 Anthropocentrism • One reason that biocentrism and ecocentrism seem strange is that they entail that living things or ecosystems have intrinsic value - that is, it has value even if nobody values it. Friday, October 18, 2013 Kantianism • Immanuel Kant (1724-1804) • Kant believed that human beings possess intrinsic value. I value I value myself! food • This is because, unlike non- and sex humans, I can value myself. Consequently, I do not derive my value externally, but intrinsically. Friday, October 18, 2013 Kantianism • He also believed that only human beings have intrinsic value. That’s because only human beings have the self- awareness and reasoning capacity to value themselves. • This placed them in a unique moral category Friday, October 18, 2013 Direct and Indirect Obligations • Our direct moral obligations to others stems from a recognition of their intrinsic value. -
Alienation, Consequentialism, and the Demands of Morality,” Peter Railton Introduces an Approach to Consequentialism That Has Since Become Influential
1 Sophisticated Consequentialism and Psychological Coherence In “Alienation, Consequentialism, and the Demands of Morality,” Peter Railton introduces an approach to consequentialism that has since become influential. 1 His approach, which he calls ‘sophisticated consequentialism’, claims that a consequentialist ought to be motivated by whichever set of motivations will in fact lead to maximizing value, instead of being motivated to directly maximize value. As a result, a consequentialist might maximize value by having dispositions to commit acts that may not themselves maximize value. I concern myself here with the psychological tension that might exist in a person with such apparently conflicting commitments: how may a person that is, on one hand, committed to believing that consequences determine how people ought to act, on the other hand, be motivated to generally act in ways that pay no direct attention to consequences? In particular, I will argue that, on Railton's picture, a consequentialist must pay attention to two distinct and inconsistent sets of reasons. First, it is difficult to see how a person can really make decisions in that way, and second, a person situated in the way Railton imagines is not actually in a position to maximize value. But before I get to a more rigorous statement of what I will call the criticism from psychological incoherence, I need to lay the scene. The criticism from psychological incoherence is related to another objection to which Railton was directly responding, the alienation objection. I first set out this objection before moving to a statement of sophisticated consequentialism that handles the alienation objection.