DOCSLIB.ORG

Read Book Principia Ethica

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Read Book Principia Ethica PRINCIPIA ETHICA PDF, EPUB, EBOOK G E Moore | 232 pages | 01 Sep 2004 | Dover Publications Inc. | 9780486437521 | English | New York, United States Principia Ethica PDF Book Continental philosophers, liberated by Kant from the need to ground their intuitions empirically, have taken on the grand mantle of philosophy of old: metaphysics, aesthetics, history. And it will not imply either, that the parts are inconceivable except as parts of that whole, or that, when they form parts of such a whole, they have a value different from that which they would have if they did not. Get A Copy. Would omore like to tell us about a lower price? But we have no reason to think that this is the case in any instance whatever. Aug 27, Michelle is currently reading it. How to cite this entry. It will not have more intrinsic value under these circumstances than under others; it will not necessarily even be a means to the existence of things having more intrinsic value: but it will, like a means, be a necessary condition for the existence of that which has greater intrinsic value, although, unlike a means, it will itself form a part of this more valuable existent. It may be replied to this: Yes, but we shall look about us just as much, before we settle on our definition, and are therefore just as likely to be right. All that the Evolution-Hypothesis tells us is that certain kinds of conduct are more evolved than others; and [p. But it is important to notice that the whole series of effects within a period of considerable length is actually taken account of in our common judgments that an action is good as a means; and that hence this additional complication, which makes ethical generalisations so far more difficult to establish than scientific laws, is one which is involved in actual ethical discussions, and is of practical importance. The result was that all normative judgements can be expressed using the two concepts good and ought, which are therefore the only ones one needed. About G. Mill, as we shall see, certainly did commit it. But Principia Ethica presented its views with unusual vigor and force. His argument is as compelling as it is easy to follow and absorb, and his work has been very influential on the likes of 20th Century philosophers like Bertrand Russell and pragmatist Ludwig Wittgenstein. It just isn't going to be of much use to those getting into the contemporary conversation, compared to modern ethicists. Moore insists that "good" is indefinable, and provides an exposition of what he calls the "naturalistic fallacy. Sidgwick himself seems never to have been clearly aware of the immense importance of the difference which distinguishes his Intuitionism from the common doctrine, which has generally been called by that name. For it cannot be denied that the action will have consequences: and to deny that the consequences matter is to make a judgment of their intrinsic value, as compared with the action itself. And who is included — is it those currently living? Honderich, Ted ed. If indeed good were a feeling, as some would have us believe, then it would exist in time. The words which are commonly taken as the signs of ethical judgments all do refer to it; and they are expressions of ethical judgments solely because they do so refer. First, as in the aesthetic case, he took the main valuable attitude to be contemplative, involving the admiration of another's already existing good qualities rather than any active engagement with them. I t appears to me that in Ethics, as in all other philosophical studies, the difficulties and disagreements, of which its history is full, are mainly due to a very simple cause: namely to the attempt to answer questions, without first discovering precisely what question it is which you desire to answer. Now let us see how it bears upon Ethical Hedonism. The relation of part to whole is not the same as that of whole to part; and the very definition [p. Principia Ethica. In the aesthetic case, he held that the admiring contemplation of beauty considered apart from the existence of its object always has the same moderate value a , while the existence of beauty always has the same minimal value b. Oxford: Oxford University Press. Consider yellow, for example. Just as chemistry aims at discovering what are the properties of oxygen, wherever it occurs , and not only of this or that particular specimen of oxygen; so Casuistry aims at discovering what actions are good, whenever they occur. If the laws of nature were different, exactly the same good might exist, although what is now a necessary condition of its existence did not exist. It is absolutely useless, so far as Ethics is concerned, to prove, as Mr Spencer [p. Desire is something which occurs in our minds, and pleasure is something else which so occurs; and our would-be ethical philosopher is merely holding that the latter is not the object of the former. And in such a view no fallacy is involved. What I suggest is that he did not perceive them to be fallacious; that, if he had done so, he would have been led to seek for other reasons in support of his Utilitarianism; and that, had he sought for other reasons, he might have found none which he thought to be sufficient. Like others of his time, he seems to have taken the realist view that moral judgements are objectively true for granted; he certainly did not defend it extensively against anti-realist alternatives. The notion sometimes lying at the bottom of the minds of preachers of this gospel is that we cannot improve on nature. To be good, an action must produce the greatest balance of mkore over unhappiness, thus producing happiness for the greatest number of persons. Ewing, A. His major ethical works did not consider a moderate deontology such as would later be developed by Ross, in which deontological prohibitions against killing and lying often outweigh considerations of good consequences but can themselves be outweighed if enough good is at stake. We are not then justified in asserting that one and the same thing is under some circumstances intrinsically good, and under others not so; as we are justified in asserting of a means that it sometimes does and sometimes does not produce good results. Accordingly, if Mr Spencer is a true Hedonist, the fact that life gives a balance of pleasure is not , as he seems to think, sufficient to prove that the more evolved conduct is the better. In previous Hedonists we find no clear and consistent recognition of the fact that their fundamental proposition involves the assumption that a [p. Principia Ethica Writer For it is the business of Ethics, I must insist, not only to obtain true results, but also to find valid reasons for them. Jul 26, Chris rated it it was amazing. The nature of these two species of universal ethical judgments is extremely different; and a great part of the difficulties, which are met with in ordinary ethical speculation, are due to the failure to distinguish them clearly. It may, I said, be true that desire can never occur unless it be preceded by some actual pleasure; but even if this is true, it obviously gives no ground for saying that the object of desire is always some future pleasure. But this meant his account had no room for the special attachments many take to be central to personal love. Nevertheless the kind of evidence, which is both necessary and alone relevant to such proof and disproof, is capable of exact [p. Why, if good is good and indefinable, should I be held to deny that pleasure is good? Moore, my understanding of the subjects dealt with deepens tremendously. Ethical discussion, hitherto, has perhaps consisted chiefly in reasoning of this totally irrelevant kind. But, if we understand the question in this sense, my answer to it may seem a very disappointing one. Moore , Philadelphia: Temple University Press. Chisholm and Elizabeth Schneewind, London: This entry has no external links. Drawing ethical implications from these factual claims is logically impossible. Well, how does pleasure enter in to this relation? One of this chapter's larger aims was to defend value-pluralism, the view that there are many ultimate goods. To some this conclusion will mean that Moore and his contemporaries ignored important conceptual distinctions; to others it will mean they avoided tedious conceptual debates. Though he thought this a crucial part of love, he took it to involve mere passive admiration of another's beauty, as it were from the other side of the room. And, for this reason, it is not the business of the ethical philosopher to give personal advice or exhortation. Struggling through this for my Philosophy class on Ethics. Details if other :. Definitions of the kind that I was asking for, definitions which describe the real nature of the object or notion denoted by a word, and which do not merely tell us what the word is used to mean, are only possible when the object or notion in question is something complex. Such a definition can never be of ultimate importance in any study except lexicography. Rating details. And with regard to the latter, these best possible results which justify our action can, in any case, have only so much of intrinsic value as the laws of nature allow us to secure; and they in their turn may have no intrinsic value whatsoever, but may merely be a means to the attainment in a still further future of something that has such value.
Load more

Recommended publications
  • Review of Hasna Begum, Moore's Ethics; Tom Regan, Bloomsbury's Prophet; Moore, the Early Essays, E
    80 Russell summer 1989 Reviews 81 Alan and Veronica Palmer. Who's Who in Bloomsbury. Brighton: Harvester Press; New York: St. Martin's Press, 1987. Pp. xi, 215. US$29.95. 1 G.E. MOORE DIED, a grand old man, in 1958. At the time of his death he was respected as an exponent of common-sense philosophy and a precursor of ordinary-language philosophy, which was then fashionable. To admit, as Moore admitted (in Schilpp, p. 14), that philosophical problems were not suggested to him by the world, but only by what philosophers had said about the world, wa~ taken to indicate, not a certain narrowness of vision, but a deep wisdom­ the sign of a man who knows which part of the apple's got the worm. In these respects Moore seemed in the 1950'S a much more modern figure than Russell, whose view that philosophy should aim at a reform of the fabric of knowledge was dismissed as nineteenth-century megalomania. With the subsequent evap­ oration of ordinary-language philosophy, Moore's reputation has suffered a decline. It is only recently that he has come to be seen in historical perspective, and what now seems of most importance is his early work. What he wrote after about 1903, when Principia E thica and "The Refutation ofIdealism" appeared, seems, with one or two exceptions, ofmuch less interest. Like almost everyone else, Russell thought Moore's Ethics (1912) "very poor",2 but he also thought that even Principia Ethica was "nothing like so good" as "The Nature ofJudg­ ment", in which Moore firmly parted company with neo-Hegelianism and Moore and Bloomsbury began the development of analytic philosophy.3 There is something to be said for Russell's judgment (much of it revealed, however unwillingly, by Begum's by Nicholas Griffin book).
    [Show full text]
  • Feeling Moral Obligation and Living in an Organic Unity: Virginia Woolf’S Response to G
    Feeling Moral Obligation and Living in an Organic Unity: Virginia Woolf’s response to G. E. Moore Rohini Shukla Introduction – Climbing the Cathedral Spire There is an abundance of scholarly work on the topic of Virginia Woolf’s writings and philosophy. One popular trend uses the theoretical framework of continental philosophers such as Heidegger, Derrida, Nietzsche, and Montaigne, amongst others, and argues that Woolf’s works are literary embodiments or instantiations of their concepts, methods, or even entire philosophies.1 Another trend repudiates any connection between Woolf’s literature and philosophy altogether, denying that the latter can provide any insight into the former.2 This denial seems reasonable, for Woolf wrote in times when traditionally accepted answers to amaranthine philosophical questions were vehemently doubted. Lackey calls this phase in the intellectual history of European thought ‘modernist anti-philosophicalism.’3 Modernist anti-philosophicalism can more appropriately be called modernist anti-metaphysicalism, for it was primarily a critique of the metaphysical dogma propounded throughout the history of Western philosophy – from Plato up to Enlightenment philosophers such as Descartes and Kant.4 Much of significance is the fact that British philosopher G.E. Moore, a contemporary of Woolf, was a pioneering proponent of anti-metaphysicalism,5 and interestingly, we know that Woolf engaged with his magnum opus – Principia Ethica (1903).6 Despite the proliferation of secondary literature on Woolf’s writings and philosophy, an exposition of the precise influence of Moore’s thought on Woolf’s writing is curiously lacking. Indeed, reducing her writings to literary articulations of what other philosophers have said, as has been the popular trend, denies her any philosophical merit in her own right.
    [Show full text]
  • Moore in the Middle Author(S): by Thomas Hurka Source: Ethics, Vol
    Moore in the Middle Author(s): by Thomas Hurka Source: Ethics, Vol. 113, No. 3, Centenary Symposium on G. E. Moore's <italic> Principia Ethica</italic> (April 2003), pp. 599-628 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/10.1086/345624 . Accessed: 04/03/2014 18:04 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The University of Chicago Press is collaborating with JSTOR to digitize, preserve and extend access to Ethics. http://www.jstor.org This content downloaded from 142.150.190.39 on Tue, 4 Mar 2014 18:04:53 PM All use subject to JSTOR Terms and Conditions Moore in the Middle Thomas Hurka The rhetoric of G. E. Moore’s Principia Ethica, as of not a few philosophy books, is that of the clean break. Moore claims that the vast majority of previous writing on ethics has been misguided and that an entirely new start is needed. In its time, however, the book’s claims to novelty were widely disputed. Reviews in Mind, Ethics, and Journal of Philosophy applauded the clarity of Moore’s criticisms of Mill, Spencer, and others but said they were “not altogether original,” had for the most part “al- ready been brought out by other critics,” and were even “the standard criticisms.”1 To the Mind reviewer, “The book indicates throughout how strongly the author has been affected by Sidgwick’s views.”2 Hastings Rashdall rejected as historically inaccurate Moore’s claim that only Sidg- wick before him had recognized that “good” is indefinable: “To say nothing of writers who (like Mr.
    [Show full text]
  • Introduction to G.E. Moore's Principia Ethica G
    University of Richmond UR Scholarship Repository Religious Studies Faculty Publications Religious Studies 2005 Introduction to G.E. Moore's Principia Ethica G. Scott aD vis University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/religiousstudies-faculty- publications Part of the Ethics and Political Philosophy Commons Recommended Citation Davis, G. Scott. "Introduction." In Principia Ethica, by George E. Moore, ix-xvi. Barnes & Noble Library of Essential Reading. New York: Barnes & Noble, 2005. This Book Chapter is brought to you for free and open access by the Religious Studies at UR Scholarship Repository. It has been accepted for inclusion in Religious Studies Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. INTRODUCTION WHEN Principia Ethica appeared, in 1903, it became something of a sacred text for the Cambridge-educated elite-Lytton Strachey, Leonard Woolf, john Maynard Keynes-who, along with Virginia Woolf, would form the core of the Bloomsbury Group. In a letter of October 1 1, 1903, Strachey confesses to Moore that he is "car­ ried away" by Principia, which inaugurates, for him, "the beginning of the Age of Reason." Moore's critique of convention, his caustic dismissal of his philosophical predecessors, and the relentless rigor of his method promised a revolution in morality commensu­ rate with the modernist transformation of art and literature. Principia Ethica shifted the study of ethics away from normative questions to issues of "metaethics," the study of ethical concepts. Realism vs. relativism, the relation of goodness to rightness, and the logic of moral argument would come to dominate philosophi­ cal ethics for the next century, even when Moore's philosophical heirs differed from him in their conclusions.
    [Show full text]
  • Meta-Ethics: an Introduction
    Meta-ethics: An Introduction Leslie Allan Published online: 6 November 2015 Copyright © 2015 Leslie Allan Meta-ethics is the area of philosophy in which thinkers explore the language and nature of moral discourse and its relations to other non-moral areas of life. In this introduction to the discipline written explicitly for novices, Leslie Allan outlines the key questions and areas of analysis in contemporary meta-ethics. In clear, tabular format, he summarizes the core concepts integral to each of the major meta-ethical positions and the strengths of each view. To prompt further thinking and reading, Allan explains briefly the major objections to each theory and lists each view’s best known advocates. To cite this essay: Allan, Leslie 2015. Meta-ethics: An Introduction, URL = <http://www.RationalRealm.com/philosophy/ethics/meta-ethics-introduction.html> To link to this essay: www.RationalRealm.com/philosophy/ethics/meta-ethics-introduction.html Follow this and additional essays at: www.RationalRealm.com This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sublicensing, systematic supply, or distribution in any form to anyone is expressly forbidden. Terms and conditions of access and use can be found at www.RationalRealm.com/policies/tos.html Leslie Allan Meta-ethics: An Introduction 1. What Is Meta-ethics? Meta-ethics is a major field of enquiry in philosophy. The ‘meta’ in ‘meta-ethics’ signifies ‘above’. Meta-ethics is the attempt to answer questions about ethics. Philosophers working in this area are not so much concerned with what people or acts in particular are ethical.
    [Show full text]
  • Notions of Friendship in the Bloomsbury Group: G. E. Moore, D
    NOTIONS OF FRIENDSHIP IN THE BLOOMSBURY GROUP: G. E. MOORE, D. H. LAWRENCE, E. M. FORSTER, AND VIRGINIA WOOLF by Llana Carroll B.A. in Literature, Purchase College, SUNY, 2003 M.A. in English, University of Pittsburgh, 2008 Submitted to the Graduate Faculty of Arts and Sciences in partial fulfillment of the requirements for the degree of Ph.D. in English: Cultural and Critical Studies University of Pittsburgh 2009 UNIVERSITY OF PITTSBURGH ARTS AND SCIENCES This dissertation was presented by Llana Carroll It was defended on September 25, 2009 and approved by Troy Boone, Ph.D., Associate Professor Colin MacCabe, Ph.D., Distinguished University Professor Kieran Setiya, Ph.D., Associate Professor Phillip E. Smith, Ph.D., Associate Professor Dissertation Director: Colin MacCabe, Ph.D., Distinguished University Professor ii Copyright © by Llana Carroll 2009 iii NOTIONS OF FRIENDSHIP IN THE BLOOMSBURY GROUP: G. E. MOORE, D. H. LAWRENCE, E. M. FORSTER, AND VIRGINIA WOOLF Llana Carroll, Ph.D. University of Pittsburgh, 2009 In this study I argue that the Bloomsbury Group’s notion of friendship was influenced by G. E. Moore’s philosophy of friendship, developed in “Achilles or Patroclus?” (1894) and Principia Ethica (1903), and the Great War. I posit that these dual influences were central to Lawrence, Forster, and Woolf’s representations of frustrated and melancholic friendship in their post-war novels: Women in Love (1920), A Passage to India (1924), and The Waves (1931). Lawrence rejected Moore’s notion of friendship, suggesting that after the Great War desexualized friendship was impossible. On the other hand, Forster and Woolf continued to believe in Moore’s concept that friendship and the “pleasure of human intercourse” are among “the most valuable things, which we can know or imagine” (Principia Ethica 188–89).
    [Show full text]
  • Beyond Fitness to Survive- John Mcmurtry
    PHILOSOPHY AND WORLD PROBLEMS- Vol . I-Natural Good And Evil: Beyond Fitness To Survive- John McMurtry NATURAL GOOD AND EVIL: BEYOND FITNESS TO SURVIVE John McMurtry Department of Philosophy, University of Guelph, Guelph NIG 2W1, Canada Keywords: analytic philosophy, axiology, beauty, competition, consequentialism, deontology, duties, ethics, evil, evolution, fitness to survive, global market, good and evil, indefinability, intuitionism, life support systems, life-value, mechanism, natural beauty, naturalistic fallacy, normal/abnormal, open question argument, quality and quantity, rules, ruling value system Contents 4.1. Analytic Philosophy and the Naturalistic Fallacy 4.2. Fitness to Survive as a General Value Theory 4.3. An Implicit Ground of Justification for Evil 4.4. The Meta-Alibi: Denying Value-System Choice Locks It In 4.5. Rules beyond Instincts and Desires: The Moral Difference of the Species 4.6. The Meta-Question of Quantity and Quality 4.7. Ruling Value Equations as the Inner Logic of the Ultimate Global Problem 4.8. The Presupposed Logic of World Reduction 4.9. Beyond Naturalistic Fallacy: the Moral System Problem and its Resolution 4.10. G.E. Moore’s Bridging Concept of ‘the Good’ 4.11. How Contemporary Value Understanding Is Alienated From Natural Beauty 4.12. Finding the Underlying Criteria of Natural Beauty 4.13. Regaining Our Wider Value Body of Nature across Time 4.14. Finding the Ground of Duty beneath Moore and Kant 4.15. The Nature and Ground of Life-Value Duty 4.16. Physics, Economics and Ethics: The Life-Blind Logic across Domains 4.17. Good and Evil without Life Referents: Principia Ethica as a Paradigm Case 4.18.
    [Show full text]
  • Virginia Woolf's Ethics
    Virginia Woolf’s Ethics and Victorian Moral Philosophy Christine Reynier Université Montpellier III- EMMA, France ABSTRACT In spite of her claim for modernity, Woolf’s work owes a lot to the Victorian tradition, especially, I will argue, to British moral philosophers. Moral philosophy, from the early Utilitarians to Sidgwick’s Methods of Ethics and Stephen’s Science of Ethics, will be shown to resonate in Woolf’s work. Basing my argument on “On Being Ill”, I will show that Woolf re- enacts in an original way the debates over morals and ethics that took place in Victorian times while responding to Moore’s philosophy as expounded in Principia Ethica and qualifying it, thus paving the way for later 20th-and 21st-century ethical theories. When Ann Banfield argued in The Phantom Table,1 that the debate about modernism should take into account its revolutionary conception of the objects of sensation and turned to Bertrand Russell’s 1914 theory of knowledge to do so, she challenged on the one hand the critics’ near ignorance of the Cambridge Apostles’ influence on Bloomsbury, and on the other, the “assumption of contemporary understanding of modernism—that the only philosophy of relevance to twentieth-century art and literature is continental.” 2 Following her example, daunting as it may be, I will challenge this last assumption and argue that the philosophy of relevance to the understanding of Woolf’s work is not necessarily continental but British. My purpose here will be to investigate the possible role of philosophers in the shaping of Woolf’s ethics, a field which has just begun to be charted.
    [Show full text]
  • A Hundred Years of Pincipia Ethica
    A HUNDRED YEARS OF PRINCIPIA ETHICA An interview with Thomas Baldwin ethic@: A hundred years ago, Principia Ethica was first published. As one of the best scholars of Moore’s philosophy, could you, please, tell us how you came across this book and what is its importance in twentieth-century ethics. Baldwin: My first Philosophy supervisor (tutor) at Trinity College Cambridge in October 1965 was Simon Blackburn, and one of the very first tasks he gave me was an essay on the ‘naturalistic fallacy’, for which he told me to read chapter 1 of Principia Ethica.Thiswas my first acquaintance with the book, and during the subsequent months I read it all since it still had a special place in the teaching of ethics at Cambridge. In assessing the importance of the book in twentieth century ethical theory it is, I think, important not to exaggerate its initial impact when it was first published in Cambridge in 1903. If one looks to writings in ethics in English during the ten years after its publication, there is not much sign that Principia Ethica was widely read and appreciated. Instead Moore’s reputation during this period largely rested on his paper ‘The Refutation of Idealism’ (Mind 1903) and on his subsequent papers in the philosophy of perception such as ‘The status of sense-data’ (Proceedings of the Aristotelian Society 1913-4). Of course Moore’s friends within the Bloomsbury Group (especially Lytton Strachey, Maynard Keynes, Clive Bell and Leonard Woolf) were immediately impressed by Principia Ethica, as was Bertrand Russell; but beyond this circle of friends, the book’s reputation was limited.
    [Show full text]
  • Ebook Download Principia Ethica Ebook Free Download
    PRINCIPIA ETHICA PDF, EPUB, EBOOK G E Moore | 232 pages | 01 Sep 2004 | Dover Publications Inc. | 9780486437521 | English | New York, United States Principia Ethica PDF Book Freely admitting that much work remains, Moore himself known for his high ethical character, incidentally struggles to define exactly what we might consider good, and on what basis. Namespaces Article Talk. Writers, who maintain such a doctrine, are at present very numerous and very popular; and I propose to take as my example the writer, who is perhaps the best known of them all—Mr Herbert Spencer. Moore's analysis, but the main argument that most ethical theories have committed the naturalistic fallacy was very well elaborated. If we consider whether any object is of such a nature that it may be said to exist now, to have existed, or to be about to exist, then we may know that that object is a natural object, and that nothing, of which this is not true, is a natural object. And it is a fact, that Ethics aims at discovering what are those other properties belonging to all things which are good. The distinction between more and less metaphysical forms of non-naturalism is not one he ever clearly addressed. Moore, my understanding of the subjects dealt with deepens tremendously. Average rating 3. And that an action will have such and such consequences involves a number of causal judgments. It does not matter what we call it, provided we recognise it when we meet with it. To some this conclusion will mean that Moore and his contemporaries ignored important conceptual distinctions; to others it will mean they avoided tedious conceptual debates.
    [Show full text]
  • Axiology--Theory of Values Author(S): Samuel L
    International Phenomenological Society Axiology--Theory of Values Author(s): Samuel L. Hart Source: Philosophy and Phenomenological Research, Vol. 32, No. 1 (Sep., 1971), pp. 29-41 Published by: International Phenomenological Society Stable URL: https://www.jstor.org/stable/2105883 Accessed: 27-03-2020 09:06 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms International Phenomenological Society is collaborating with JSTOR to digitize, preserve and extend access to Philosophy and Phenomenological Research This content downloaded from 94.27.222.80 on Fri, 27 Mar 2020 09:06:39 UTC All use subject to https://about.jstor.org/terms AXIOLOGY - THEORY OF VALUES Axiology, which stems from two Greek words - axios or worth, and logos or reason, theory - is a relatively new discipline. "In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la Volonte, 1902) and E. von Hartmann (Grundriss der Axiology, 1908)." (The Dictionary of Philosophy, edited by Dagobert D. T. Runes, Philosophical Library.) The problems and issues axiology investigates have been with us from the moment man began to reflect upon conditions of his life, the structure of reality, the order of nature and man's place in it.
    [Show full text]
  • The Ethics of Keynes Novelists E
    Journal of Markets & Morality Volume 20, Number 1 (Spring 2017): 23–37 Copyright © 2017 The Ethics Hadley T. Mitchell of Keynes Taylor University Early in Keynes’s student days at Cambridge University, at the beginning of the twentieth century, he was attracted to the Apostles, a group of free-thinking students, including Bertrand Russell and A. N. Whitehead, together with several literary and artistic figures prominent in the British scene who were enamored with the moral philosophy of G. E. Moore. These intellectuals, under Moore’s influence, questioned all moral authority. Moore’s ethical standard required one to consider all the consequences of any moral act, even into the infinite future. However, by the late 1930s, in his “My Ethical Beliefs,” Keynes would distance himself somewhat from that moral standard. Keynes also rejected any system of natural laws governing economics. Hence, order in any economic system needed to be imposed, for example, by wise policymakers. Introduction While John Maynard Keynes grew up in a churchgoing family, by the time he began his university years at Cambridge, he had already stopped attending church with his family. Once he started at Cambridge, he was attracted to the “Apostles,” where he came under the influence of the ethicist G. E. Moore. Moore was then developing a radical system of ethics, later to be published as his Principia Ethica. His preparation for this work was discussed by brilliant young students who later were to have a profound effect on British intellectual life in the arts, literature, and mathematics—students who were willing to discard the Victorian ethics in which they had been raised in favor of Moore’s system that challenged everything.
    [Show full text]