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Four lenses to ethical decision making
Deontology and consequentialism differ
Four lenses to ethical decision making
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The Outcome of Outcome Based Luck According to Thomas Nagel’s revolutionary, yet problematic theory, a person can never truly be responsible for anything. The philosopher theorizes that there is a force outside our own self-control that can influence our ethical standings. These forces are referred to as moral luck. In Nagel’s eyes, there are four different types of moral luck: constitutive luck, luck in one’s circumstances, luck in how one is determined by antecedent circumstances and luck in the way things turn out. One of the most problematic aspects of Nagel’s theory is the concept of luck in the way things turn out. The existence of this luck is extremely problematic due to the fact that while there are flaws in its construction (concerning the concept of knowing and responsibility), to deny the way things turn out luck would be impractical for societal constructs and would leave nothing left to make ethical judgments about. Outcome based ethical reasoning is flawed epistemically. How do we make a moral judgment on an action if we never find out the result of it? “In many cases of difficult choice the outcome cannot be foreseen with certainty. One kind of assessment of the choice is possible in advance, but another kind must await the outcome, because the outcome determines what has been done” (Kant). There is a drunk driver who swerves off of the road. There is a pedestrian unfortunately in his path and he hits him. Someone watching runs to the person’s aid as the drunk driver drives away. That person is morally wrong because they hit a person due to their negligence. However, their moral worth would be more so defined by whether or not the person ultimately survives the incident. There is a 50/50 chance that this person... ... middle of paper ... ...d on the concept. One of Nagel’s most problematic faults in this concept, however, is the removal of self-responsibility. If we are only morally responsible for the outcomes of our actions and our outcomes are morally dictated by external factors, than how can we ever be responsible for anything? Thomas Nagel’s concepts are as freeing as they are disabling. The outcome of outcome based luck is this: it explains subjective ethical issues while it poses grander ethical problems in its replacement. Bibliography Kant, Immanuel. "Foundations of the Metaphysics of Morals." n.d. Foundations of the Metaphysics of Morals. 1 May 2014 . Nagel, Thomas. "Moral Luck." n.d. Nagel Moral Luck. 1 May 2014 .
In “Alternate Possibilities and Moral Responsibility”, Harry Frankfurt attempts to falsify the Principle of Alternate Possibilities. The Principle of Alternate Possibilities is the principle where a person is morally responsible for what he has done only if he could have done otherwise. A person would be morally responsible for their own actions if done by themselves. If someone else had forced that person to do the action, then the person doing the action is not morally responsible. Frankfurt does not believe this to be true and that the person doing the action is morally responsible. Frankfurt’s objections towards the Principle of Alternate Possibilities shows the refutation of natural intuition and places moral responsibility upon those who deserve it.
In this essay, I have defined Nagel’s thesis as the view that death is harmful on the ground that life is a good and death is the corresponding deprivation of this good. I have addressed the no positive harms, no subject, and asymmetry objections. I have also provided Nagel’s rebuttal to these objections. Finally, I have evaluated and re-explained Nagel’s persuasive response to the asymmetry objection.
There are many unpredictable and ungovernable accidents, coincidences, and chances that drive the universe and can ultimately affect the events of a person’s life. One of the main concepts surrounding David Guterson’s novel, Snow Falling on Cedars, is the power of free will vs. fate. The last sentence of the novel: “accident ruled every corner of the universe except the chambers of the human heart” explains the lack of control that humans have on the forces surrounding them compared to the control they have over their actions or decisions and the impact that it has. Snow Falling on Cedars looks closely at the effect free will and fate has through the murder trial that occurs post World War II in the story where a Japanese American, Kabuo Miyamoto, is charged with the murder of an American, Carl Heine. As the trial takes place, the story interconnects the characters one of who is Ishmael Chambers, a journalist who may be Kabuo’s only hope but struggles with the decision to do what’s right as he was left burned by Kabuo’s wife and his childhood love, Hatsue. The notion of chance and free will can be seen especially in the character of Ishmael who struggles against the effects of the war and Hatsue leaving him. And as a Japanese American during the war, Hatsue herself displays the power of free will in her self-acceptance and in creating a balance in her life. Apart from the portrayal of free will vs. chance in the development of the characters, certain events in the novel such as the case of Carl Heine’s death and the war itself exhibits similar themes. However, unlike Carl’s death, the war shows that there are instances where circumstance may be the result of human actions. In David Guterson’s Snow Falling on Cedars, the events tha...
In “Luck Swallows Everything” and “Sanity and the Metaphysics of Responsibility” Galen Strawson and Susan Wolf’s explain the concept of responsibility in both a compatibilist and determinist view. Strawson argued that change was not possible at all when it comes to responsibility due to an individual’s mental nature, while Wolf argues that change is possible for an individual when it comes to responsibility. This essay will be focusing on the criticism of Wolf’s work.
In respect to the arguments of Ayer and Holbach, the dilemma of determinism and its compatibility with that of free will are found to be in question. Holbach makes a strong case for hard determinism in his System of Nature, in which he defines determinism to be a doctrine that everything and most importantly human actions are caused, and it follows that we are not free and therefore haven’t any moral responsibility in regard to our actions. For Ayer, a compatibilist believing that free will is compatible with determinism, it is the reconciliation and dissolution of the problem of determinism and moral responsibility with free willing that is argued. Ayer believes that this problem can be dissolved by the clarification of language usage and the clarification of what freedom is in relationship to those things that oppose freedom or restrain it. In either case, what is at stake is the free will of an agent, and whether or not that agent is morally responsible. What is to be seen from a discussion of these arguments is the applicability and validity of these two philosophies to situations where one must make a choice, and whether or not that person is acting freely and is thus responsible given his current situation. In this vein, the case of Socrates’ imprisonment and whether or not he acted freely in respect to his decision to leave or stay in prison can be evaluated by the discussion of the arguments presented in respect to the nature of free will in its reconciliation with determinism in the compatibilist vein and its absence in the causality of hard determinism.
Johnson, R 2014, ‘Kant's Moral Philosophy,’ The Stanford Encyclopaedia of Philosophy (Spring Edition), Edward N. Zalta (ed.), .
Kant, Immanuel. Groundwork of the Metaphysic of Morals. Trans. H. J. Paton. 1964. Reprint. New York: Harper Perennial Modern Thought, 2009. Print.
Nagel agrees to Williams’ idea and categorizes ‘moral luck’ into four different types. They are constitutive, circumstantial, resultant, and causal luck. Constitutive luck refers to “the kind of person you are, where this is not just a question of what you deliberately do, but of your inclination, capacities, and temperament”. In anoth...
The question of whether luck should play a role in our assessment of other people is fundamental to human society. Our judicial laws express the view that we are responsible for our actions-in other words, luck does have a bearing on the determination of legal guilt; since legal guilt is theoretically based on moral guilt, this means that luck is usually considered to have a bearing on moral guilt as well. However, there are serious difficulties with this system of judgment. Indeed, I believe that it is neither advantageous nor even logically plausible to accede to either side of this debate: simply admitting to one extreme (e.g., that luck should never be considered when assessing others, or vice versa) automatically creates a multitude of problems. If we do consider luck when assessing someone's moral character, we open ourselves to the very real possibility of punishing two people unequally for the same exact action or intention, which is incompatible with our notion of justice. Yet if we decide that luck should not be a factor, we are in effect embracing the notion that we are not responsible for our actions, and in such a case, punishment would be futile; without legal guilt and punishment, however, society would be chaotic, which again assaults our notion of justice. We shall see that this issue is closely tied in with the more general idea of free will vs. determinism, which itself is a fundamentally disturbing problem. As long as the free will debate remains inconclusive-as most people feel it is-so too will the debate over moral luck remain unresolved.
How often should an individual be confronted with those three words in a lifetime? What makes them pick one or the other? Is the right decision dependably fundamentally the ethical decision? Who chooses what is correct or off-base? These are every single significant question in this battling issue in life. Could the confidence in karma be sufficient for one to lead a "decent" moral presence? The finger is constantly pointed towards one 's self interest and one 's result of their choices. In Thomas Nagel 's paper, Right and Wrong, Nagel endeavors to clarify the distinctions and the contemplations behind good and bad choices. He makes references to individual advantages, religion, and disciplines of choice making. Nagel 's paper really characterizes manners of thinking and how individuals come to choose life decisions and pathways for their
The conclusion presented by Nagel is that the theory of obligation can explain special features of public morality. Also those individuals can take steps to restrict certain choices. Nagel also concluded that the institutional structure shields indi...
Strong, C. A. "Fate and Free Will." The Journal of Philosophy Psychology and Scientific Methods.Vol. 15, No. 1 (1918): 5-9. JSTOR. Web. 08 May 2014. .
The first is a view that there are no evils that are not rooted in a person consciously "minding" those evils. Nagel puts this view in to easier terms by saying that this is the same as saying "what you don 't know can 't hurt you" (4). There are several examples that can illustrate this theory. People who think this way would say that it is not a harm for a person to be ridiculed behind his back, if he doesn 't know about it. If he doesn 't experience the evil, it is not bad for him. Nagel thinks this view is wrong. The natural discovery here is that it is bad to be betrayed, this is what makes the whole situation unfortunate; not because the discovery of this betrayal makes us
Johnson, Robert, Johnson,. "Kant's Moral Philosophy." Stanford University. Stanford University, 23 Feb. 2004. Web. 27 Nov. 2013.
Fred Feldman, 'Kant's Ethics Theory: Exposition and Critique' from H. J. Curzer, ed Ethical Theory and Moral Problems, Belmont, Ca: Wadsworth Publishing Co. 1999.