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Recommended: DAVID HUME, ethics
Introduction
In this essay I shall seek to outline what has come to be referred to as the Humean Theory of Reasons (HTR). I will subsequently go on to discuss the moral implications of HTR, surrounding the incompatibility with notions of moral absolutism and universalism. A possible Korsgaardian response to Hume will then be proposed, suggesting that it may in some cases be irrational to act immorally, but only if one’s actions are not compatible with one’s desired end. I will conclude that the question of whether it is irrational to act immorally gives rise to a number of issues if HTR or a Korsgaardian position is to be accepted. Nevertheless, I argue that each of these is more compelling in its answer than an externalist alternative due to a potential capacity to explain why one acts in a certain way.
The Humean Theory of Reasons
The Humean theory of reasons falls within the category of reasons internalism, which states that motivational reasons, which explain why an agent carried out a particular act, and normative reasons, which count in favour or against it, are inextricably linked. If an agent has a normative reason for an action, this may tell us something about the agent’s psychology. That is, if an agent has a reason to act then he also has motivation to do so. This is in contrast to reasons externalism, which states that a normative reason exists independently of the agent. Hume refers to the belief-desire pair to suggest that the motivation to carry out an action arises only in the presence of both a desire to achieve a particular end, and a belief that acting in a certain way will enable one to arrive at this end. For example, if an agent is angry at a former lover and has a desire to make him feel pain, whilst also...
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...inction to be made between what is rational and what is correct within society. That is, rational actions may be deemed logical, but nevertheless be judged as condemnable.
Works Cited
Foot, Philippa (1975) “Morality as a System of Hypothetical Imperatives” reprinted in Virtues and Vices, Oxford: Oxford University Press, 2002, pp. 305-316.
Hume, David (1888) “Treatise of Human Nature”, L. A. Selby-Bigge, ed., London: Oxford, 1888.
Korsgaard Christine M. (1986) “Skepticism about Practical Reason”, The Journal of Philosophy, Vol. 83, No. 1 (Jan., 1986), Published by: Journal of Philosophy, Inc, pp. 5-25.
Schroeder, Mark (2007) "The Humean Theory of Reasons", Oxford Studies in Metaethics 2, Oxford, pp. 195-219.
Williams, Bernard (1981) “Internal and External Reasons”, Moral Luck: Philosophical Papers 1973-1980, Cambridge University Press, Cambridge, pp. 101-113.
... from previous experiences and bases future decisions on what they have experienced. When a person makes a decision that isn’t justified, they unknowingly change how they view future problems. If the decision has not been based in truth, it allows them a certain amount of unearned freedom to make wrong decisions, as opposed to when one make a proper decisions. It is crucial that every decision made is justified in order to keep their moral compass steady and to make the proper decisions when the choice is hard.
Kant, Immanuel, and Mary J. Gregor. The Metaphysics of Morals. Cambridge: Cambridge UP, 1996. Print.
Overvold, Mark C. "Morality, Self-Interest, and Reasons for Being Moral." Philosophy and Phenomenological Research 44.4 (1984): 493-507. JSTOR. Web. 6 Mar. 2014.
Feinberg, Joel and Russ Shafer-Landau, eds. Reason and Responsibility: Readings in Some Basic Problems of Philosophy. Belmont, CA: Wadsworth Group, 2002.
Perelman, Chaim. From _The New Rhetoric: A Theory of Practical Reasoning_. In Bizzell and Herzberg. 1384-1409.
Hume distinguishes two categories into which “all the objects of human reason or enquiry” may be placed into: Relations of Ideas and Matters of Fact (15). In regards to matters of fact, cause and effect seems to be the main principle involved. It is clear that when we have a fact, it must have been inferred...
(8) Schopenhauer, Arthur (1965), On the Basis of Morality, trans. E. F. J. Payne, (Indianapolis, Bobbs-Merrill), pp. 211-212.
Why is incest deplorable amongst humans, but not for dogs? What makes it acceptable for a man to kill a deer, but wrong if he kills another man? Why do these lines get drawn between humans and animals? David Hume has an answer to these questions. Though many philosophers, like Saint Augustine, argue that humans are morally different from animals because of their capability to reason, Hume states that it is passion and sentiment that determines morality. In his book, Treatise with Human Nature, Hume claims that vice and virtue stems from the pleasure or pain we, mankind, feel in response to an action not from the facts that we observe (Hume, 218). Hume uses logic to separate morality into a dichotomy of fact and value, making it clear that the only reasonable way to think of the ethics of morality is to understand that it is driven by passion, as opposed to reason (Angeles, 95). In this essay I will layout Hume's position on morality and defining ambiguous terms on the way. After Hume's argument is well established, I will then precede to illustrate why it is convincing and defend his thesis against some common objections.
Hume, D. (1748). Skeptical doubts concerning the operations of the understanding. In T.S. Gendler, S. Siegel, S.M. Cahn (Eds.) , The Elements of Philosophy: Readings from Past and Present (pp. 422-428). New York, NY: Oxford University Press.
As a result of his previous focus on necessity in section VII, Hume’s tactic in this section is to repeat his thoughts on the nature of necessity. He begins by examining “what we are pleased to call physical necessity,” (Hume 526) and try to present an argument of how human actions are necessary (i.e. causally determined). According to Hume, there are laws in nature that are “actuated by necessary forces and that every natural effect is so precisely determined by the energy of its cause that no other effect, in such a particular circumstances, could possibly have resulted from it” (Hume 523). Hume a...
Pettit, Philip. “Consequentialism.” A Companion to Ethics. Ed. Peter Singer. Malden: Blackwell Publishing, 1991. 230-240. Print.
This view has a powerful appeal to the human imagination,--so much so that many philosophers find it self-evident, and find that they are unable even to conceive an alternative. Paul Henle, speaking of an approach to ethics which seems to deny that men always act from desire, flatly declares that such an approach creates "an insoluble problem of ethical motivation".2
Jean Hampton argues that instrumental conceptions of reason are “inescapably normative.” In order to deduce what she means by this, it is important to define what a norm is. As stated by Hampton, “a norm is something that is taken to have authority over our decision-making in the sense that it gives us a reason to act, choose, or believe as the norm directs… where this reason is supposed to be decisive in some circumstances.” An appeal to norms is therefore implicit in all moral theories, as you are judging an agents motives by reference to a norm that is taken to be authoritative over the decision making capacities of such agent in this situation. An instrumental reason is often seen as being external, in which case an agents reason
Taylor, C. Rationality in Martin Hollis and Steven Lukes editors Rationality and Relativism (Cambridge Press, 1982)
Concerning the Principles of Morals." ; 1983 Hackett Publishing Co.