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Five philosophies of punishment
Five philosophies of punishment
Five philosophies of punishment
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In this essay I shall explore the question of moral responsibility and free will, by looking at, and comparing, ideas that stem from a Kantian philosophical position, and those that stem from a naturalist philosophical position. I will also consider the implications that follow from each position, when considering the issue of punishment. Furthermore, I will show that although Kantian and naturalist philosophers typically differ in some aspects, such as their concept of the source of free will, they find themselves in much the same position when it comes to determining when moral responsibility is applicable. However, when we turn to applying moral philosophy to the important practical issue of punishment, the Kantian position becomes incoherent as soon as we consider the possibility that free will does not exist. Conversely, a naturalist position, particularly one of the consequentialist tradition, remains capable of answering such an important normative question, regardless of whether its notion of free will turns out to be correct or incorrect. Ultimately then, I will suggest that it is the naturalist philosopher who is in the better position to tackle the normative question of punishment, that arises in applied moral philosophy. For the Kantian philosopher, free will is key to morality, especially moral responsibility. For her, an individual cannot be considered morally responsible for an act, unless the act was performed after freely deciding upon it, and that the decision came about via the process of reasoning. That is, the individual reflected on a course of action and then decided to act, without being directed by alien causes, passions or impulses (Spark Notes Editors 2005). Furthermore, the individual must have had the... ... middle of paper ... ...s, the naturalist position is ultimately the more robust of the two, and capable of dealing with the normative question of punishment, that is of great importance to everyday life. Works Cited Dawkins, R. (1976). The Selfish Gene. Oxford. Dennett, D. (2014). Reflections on free will. http://www.naturalism.org/Dennett_reflections_on_Harris%27s_Free_Will.pdf Last accessed 18th July 2014. Korsgaard, C. M. (2012). Kant: Groundwork of the Metaphysics of Morals. Cambridge University Press. Pinker, S. (2002). The Blank slate. Penguin. Rohlf, M. (2014). Immanuel Kant, The Stanford Encyclopedia of Philosophy, Edward N. Zalta(ed.). http://plato.stanford.edu/archives/sum2014/entries/kant/> Last accessed 18th July 2014. SparkNotes Editors. (2005). SparkNote on Immanuel Kant (1724–1804). http://www.sparknotes.com/philosophy/kant/ Last accessed 18th July 2014.
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.
Some hold that Kant’s conception of autonomy requires the rejection of moral realism in favor of "moral constructivism." However, commentary on a little noticed passage in the Metaphysics of Morals (with the assistance of Kant’s Lectures and Reflexionen) reveals that the conception of legislation at the core of Kant’s conception of autonomy represents a decidedly anti-constructivist strand in his moral philosophy.
As a result, this essay will prove that one is held morally responsible for any act that was performed or chosen by them, which qualifies as a human act. The Libertarian view consists of one’s actions not being determined; however, have free will, which is a precondition for moral responsibility. Basically put, human acts are not determined by precedent causes. Libertarianism is one of the views under incompatibilism along with Hard Determinism. The opposite of these views is Compatibilism.
The categorical imperative cannot be applied universally by all people in all situations. As the analysis of the murderer asking about an intended victim shows, the person answering the question will be forced to violate the categorical imperative with a lie or the truth to the murderer. By employing Kant’s own strategy of consequence-based reasoning in terms of law, it becomes equally apparent that the CI does not universalize across different legal systems without requiring maxims that cannot survive the universalization
Furthermore, free will has been closely connected to the moral responsibility, in that one acts knowing they will be res for their own actions. There should be philosophical conditions regarding responsibility such like the alternatives that one has for action and moral significance of those alternatives. Nevertheless, moral responsibility does not exhaust the implication of free will.
Even though there are several schools of Naturalistic ethic, they all have one major quality in common – recognition of Nature as the main guiding force of our lives. Naturalists try to understand Nature and how Nature and humanity are linked together. Adherents of Naturalism try to convince people to shift their attitude toward the need to follow the laws of nature as a principle of moral conduct. There are three major schools of Naturalism. The first school strives for “returning back to nature” in order to enjoy a simple life and find out the truth by communion with nature, which is considered to be the teacher for all people. The second school recognizes that the Nature has inner soul. For example, stoics believed that Nature possesses rational (comprehensible by human mind) and positive divine power and all events in people’s lives are predetermined by it. Thus, people should give in to their fates and react in a positive and rational way toward unforeseen circumstances because everything happens for a reason and for the best. The third school advocates evolutionary theory as the basis for ethical conduct. Followers of this theory argue that people should learn their behavior from the evolutionary model of natural world. Darwin’s law of survival of the fittest was applied to social context. The ethical conduct is considered to be right when people or government do not interfere to help weak “species” survive. As a result, the most developed, smart and enterprising people will prevail and as social evolution progresses, they will form a superior society.
The philosophers Williams and Nagel have recognized a problem wherein moral assessment is based on forces outside human agency: called the problem of moral luck. As I find both philosopher’s solutions unsatisfactory, I will propose a superior settlement to the problem of moral luck by defining what is meant by moral luck, as well as by analyzing William’s control principle alongside Nagel’s ‘solution’. I argue that there must be acceptance of luck as a force of the universe, with individual’s moral accountability being determined on the risks that they take, and their understanding of the dangers of these risks.
Do humans truly have free will or are their lives completely predetermined? This question of free will has and will always remain to be a place for argument in philosophy. Many of the great philosophers attempted to answer this question, but none did as well of a job as Immanuel Kant. He lays the basis of his argument in his Prolegomena to any Future Metaphysics. Kant writes this prolegomena in response to David Hume’s of skepticism, and therefore, Kant is attempting to more firmly ground metaphysics. In the introduction Kant says, “I openly confess my recollection of David Hume was the very thing which many years ago first interrupted my dogmatic slumber and gave my investigations in the field of speculative philosophy a quite new direction” (Prolegomena). Kant makes a move towards critical philosophy versus skepticism. Kant was opposed to the concept that knowledge is gained through experience, which is essentially Hume’s platform. Kant attempts to use rationalism and empiricism to do this. His prolegomena was designed to make his philosophies more accessible to the general public. Further into his writing, Kant makes four theses, the third of which forms the argument for free will. “Thesis: There are in the world causes through freedom. Antithesis: There is no freedom, but all is nature” (Prolegomena). The argument being that we act in accordance with our own free will, versus the claim that everything we do is determined by nature. Nearly 250 years later this remains to be the central argument for or against free will.
Regardless of the fact that determinism is true, there is moral responsibility. When the sufficient conditions of “free will” have been met, an individual is said to have acted out of free will. No external or internal force is coercing the individual or forcing him or her to pick one decision over the other when he or she uses his or her criteria and past decisions to make the decision. Therefore, they make the decision on free will. With this said, an individual can be held accountable for their decisions and actions even if determinism is
In this paper, I will argue that Kant provides us with a plausible account of morality. To demonstrate that, I will initially offer a main criticism of Kantian moral theory, through explaining Bernard Williams’ charge against it. I will look at his indulgent of the Kantian theory, and then clarify whether I find it objectionable. The second part, I will try to defend Kant’s theory.
Kant poses the question of what the fundamental source of mortality is, or: What is it about people’s actions that make them susceptible to evaluation as right or wrong? He states that: actions of plants or inanimate objects, actions performed by animals out of instinct, and actions performed by humans involuntarily and not classified as right or wrong. Kant concludes that the source of morality is our ability to rationally make decisions, and our possession of free will.
We live in a society that thrives on the ability to assign responsibility. People are shaped into good citizens by sets of laws and punishments. Everywhere we look we see people going about their usual business without worrying about their autonomy. In this essay, I would like to support the argument that the fact that we, as a society, are held responsible for our actions, demonstrates that we have free will.
Of the many intellectuals who have offered answers to questions of morality, freewill, and enlightenment, Immanuel Kant is one of the most challenging and intriguing. His writings have been used as the basis for analysis of contemporary writings of every age since first they were conceived and published. Benjamin's views on law, the ethics of J. K. Rowling, race studies, and basic modern morality have all been discussed through the use of Kant's philosophical framework. (Gray, Mack, Newton, Wolosky)
Ezorsky, G. (1972). Philosophical Perspectives on Punishment. Justice and Punishment. Albany, New York. State University of New York. Print.
In this paper, I will argue that we have free will for our actions and our moral responsibilities. Free will is a big part in life. We have free will, but there are times where there is no free will. In the world we live in today, we really don’t always have free will.