Ethical Intuitionism
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Ethical Intuitionism: a Structural Critique
J Value Inquiry (2016) 50:631–647 DOI 10.1007/s10790-016-9547-8 Ethical Intuitionism: A Structural Critique Danny Frederick1 Published online: 8 February 2016 Ó Springer Science+Business Media Dordrecht 2016 1 Introduction Recent years have seen attempts by many philosophers to rehabilitate, with some modifications, a traditional doctrine of ethical intuitionism (henceforward ‘‘intu- itionism’’). Contemporary intuitionists claim that moral knowledge consists of those propositions that are known by intellectual reflection (intuition), by moral observation or by moral emotion, or which are capable of being cogently inferred from propositions which are items of moral knowledge. Some intuitionists, such as Michael Huemer, admit only intuition (of particular or of general propositions) as a non-inferential source of moral knowledge; but others, such as Robert Audi, allow also moral observation and moral emotion. I offer a critique of contemporary intuitionist theories that depends upon their common structure: analysis of the abstract features of the approach show it to be an inadequate account of moral knowledge. I use Huemer and Audi as representative intuitionists. The differences between their views, and between their views and those of other intuitionists, are incidental at the level of generality of my argument. In section 2, I outline the contemporary intuitionist approach to moral knowledge. In sections 3, 4 and 5, I show that the problem of inter-cultural conflict undermines the claims that moral intuition, moral observation and moral emotion, respectively, are sources of non-inferential moral knowledge. I also explain the inadequacy of the intuitionist attempt to solve the problem by invoking bias or intellectual or moral failings. -
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 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. -
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. -
Kant's Analysis of Obligation
1 Kant's Analysis of Obligation: The Argument of Foundations I * §1. The Normativity of Morality One of the debates of recent moral philosophy concerns the question whether moral judgments express "internal" or "external" reasons.i According to internalists, if someone knows or accepts a moral judgment then she must have a motive for acting on it. The motive is part of the content of the judgment: the reason why the action is right is a reason for doing it. According to externalists, this is not necessarily so: there could be a case in which I understand both that and why it is right for me to do something, and yet have no motive for doing it. Since most of us believe that an action's being right is a reason for doing it, internalism seems more plausible. It captures one element of our sense that moral judgments have normative force: they are motivating. But some philosophers believe that internalism, if correct, would also impose a restriction on moral reasons. If moral reasons are to motivate, they must spring from an agent's personal desires and commitments.ii This is unappealing, for unless the desires and commitments that motivate moral conduct are universal and inescapable, it cannot be required of everyone. And this leaves out the other element of our sense that moral judgments have normative force: they are binding. Some internalists, however, have argued that the force of internalism cuts the other way. If moral reasons must motivate, and I show you that an action is morally right, I have ipso facto provided you with a motive for doing it. -
Kantian Intuitionism
An Intuitionist Response to Moral Scepticism A critique of Mackie's scepticism, and an alternative proposal combining Ross's intuitionism with a Kantian epistemology by Simon John Duffy PhD The University of Edinburgh 2001 PhD Thesis: An Intuitionist Response to Moral Scepticism - Page 1 CONTENTS ABSTRACT .................................................................................................................................................................... 4 DECLARATION .................................................................................................................................................................... 5 INTRODUCTION .................................................................................................................................................................... 6 1 .................................................................................................................................................................... OUR BELIEFS ABOUT MORALITY .................................................................................................................................................................... 11 1.1 WHAT DO WE OWE COMMON-SENSE? .11 1.2 OUR EVERYDAY CONCEPTION OF ETHICS .17 1.3 THE CENTRALITY OF DUTY .24 1.4 THE IMPLICATIONS OF DUTY .32 2 .................................................................................................................................................................... THE SCEPTICAL ATTACK ................................................................................................................................................................... -
¼ PHILOSOPHY of RELIGION.Pdf
ACONCISE ENCYCLOPEDIA of the PHILOSOPHY OF RELIGION other books in the same series A Concise Encyclopedia of Judaism, Dan Cohn-Serbok, ISBN 1–85168–176–0 A Concise Encyclopedia of Hinduism, Klaus K. Klostermaier, ISBN 1–85168–175–2 A Concise Encyclopedia of Christianity, Geoffrey Parrinder, ISBN 1–85168–174–4 A Concise Encyclopedia of Buddhism, John Powers, ISBN 1–85168–233–3 A Concise Encyclopedia of the Baha´’ı´ Faith, Peter Smith, ISBN 1–85168–184–1 A Concise Encyclopedia of Islam, Gordon D. Newby, ISBN 1–85168–295–3 related titles published by oneworld Ethics in the World Religions, Edited by Joseph Runzo and Nancy M. Martin, ISBN 1–85168–247–3 The Fifth Dimension, John Hick, ISBN 1–85168–191–4 Global Philosophy of Religion: A Short Introduction, Joseph Runzo, ISBN 1–85168–235–X God: A Guide for the Perplexed, Keith Ward, ISBN 1–85168–284–8 God, Faith and the New Millennium, Keith Ward, ISBN 1–85168–155–8 Love, Sex and Gender in the World Religions, Edited by Joseph Runzo and Nancy M. Martin, ISBN 1–85168–223–6 The Meaning of Life in the World Religions, Edited by Joseph Runzo and Nancy M. Martin, ISBN 1–85168–200–7 The Phenomenon of Religion, Moojan Momen, ISBN 1–85168–161–2 ACONCISE ENCYCLOPEDIA of the PHILOSOPHY OF RELIGION ANTHONY C. THISELTON A CONCISE ENCYCLOPEDIA OF THE PHILOSOPHY OF RELIGION Oneworld Publications (Sales and Editorial) 185 Banbury Road Oxford OX2 7AR England www.oneworld-publications.com # Anthony C. Thiselton 2002 All rights reserved. Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 1–85168–301–1 Cover design by Design Deluxe Typeset by LaserScript, Mitcham, UK Printed and bound in the United Kingdom by Bell & Bain Ltd, Glasgow NL08 Contents Preface and acknowledgements vi A Concise Encyclopedia of the Philosophy of Religion 1 Chronology 329 Index of names 337 Preface and acknowledgements Aims, scope and target readership he following selection of subject entries has been shaped in the light of Tmany years of feedback from my own students. -
A Further Reinterpretation of the Moral Philosophy of John Stuart Mill
A FURTHER REINTERPRETATION OF THE MORAL PHILOSOPHY OF JOHN STUART MILL. by Derek Jo Banks M.A.9 University of Glasgow, 1970 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in the Department of Philosophy 0 DEREK JOHN BANKS 1972 SIMON FRASER UNIVERSITY January 1972 Name : Derek J. Banks !iiitlc of '.thesis : li ir'urther deinterpretation of the Floral I'hilosophy of John ,Stuart Mill Examining Cornrni-ttee : Chairman: Kay Jennings """ Lionel Kenner Senior Supervisor P "-" Donald G. Brown Lxt ernal Axaminer &of essor of 'hilosophy University of British Columbia I ABSTRACT Those of Mill's critics who focus their attention on Utilitarianism assume that Mill must have held that certain ethical sentences, including one expressing the principle of utility, are properly describable as true. In this thesis I set out to demonstrate the spuriousness of this assumption. I begin by showing that in several important works - works which he thought much more highly of than he did Utilitarianism - Mill denied that the truth (or falsity) of any ethical sentences can ever be established. Next I produce evidence that his reason for this denial lies in his commitment to the view that ethical sentences are really disguised imperative sentences, and hence have no truth-value. Pinally, it is argued that there is nothing in Utilitarianism that is inconsistent with the meta-ethical position which we have found him to adopt in his other works related to ethics. In a short coneluding chapter I devote as much space as I deem permissible in a thesis of this type to show that reinterpretation of Mill's ethical theory on an imperative model renders it more plausible than it is generally taken to be, since all theories which allow truth-values to ethical sentences are open to knock-down objections.