Smith’s Externalist ‘Moral Fetishist’
A Critique of Smith’s depiction of the moral fetishist; the morally perfect person.
Abstract
The argument between the internalists and externalists in metaethical moral psychology is one that is at a stalemate. One of the most important debates took place in Analysis between Michael Smith and Alexander MIller, both of whom seem to fail in presenting a wholly conclusive and convincing argument. This article will examine these arguments in turn - focussing primarily on Smith’s initial argument - and attempt to explain the flaws in each by committing to one criticism for each argument; that Miller’s conceptual criticism falls victim to the paradox of analysis, and that Smith’s depiction of the externalist
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If a good person is motivated in a de dicto sense to do what she believes to be right, then this alienates her from her moral goals; “it is constitutive of being a morally good person that you have direct concern for what you think is right, where this is read de re and not de dicto.” (Smith 1994: 76) The externalist would be acting morally for the sake of acting morally; giving a homeless man some food simply because it is the morally right thing to do, rather than out of direct and compassionate concern for him. This is incompatible with our ideas of human psychology and morality, and so the externalist has failed to explain the striking fact. Internalism, however, did not struggle to find an explanation. This is, basically, Smith’s argument in favour of weak internalism. In his 1996 work, ‘An objection to Smith’s argument for internalism’, Miller raised a serious, but not damning, objection to the ‘striking fact’ argument. He begins by praising Smith’s objection to the externalist explanation, which would seem to be correct. This, however, is where his praise stops. According to Miller, Smith fails to offer a convincing account from the perspective of the internalist, and so the internalist does not have an advantage over the externalist when it comes to explaining the changes in moral belief and motivation in the strong and good-willed …show more content…
ON the other hand, if the reliable connection between moral judgement and motivation in the strong willed person is merely empirical, then internalism cannot explain the connection, since the claim that the connection is merely empirical; amounts to a denial of internalism. Either way, the internalist has no explanation of the reliable connection in question.” (Miller 1996:
ABSTRACT: In light of interpreting a paradox of irrationality, vaguely expressed by Donald Davidson in the context of explaining weakness of will, I attempt to show that it contains a significant thesis regarding the cognitive as well as motivational basis of our normative practice. First, an irrational act must involve both a rational element and a non-rational element at its core. Second, irrationality entails free and intentional violation of fundamental norms which the agent deems right or necessary. Third, "normative interpretation" is only possible for objects that are both natural events and capable of mental operations which presuppose some freedom of will as well as constructive representation of the surrounding reality. Fourth, there is always a question of whether we strike the best balance between fitting individual mental items consistently with the overall behavior pattern and keeping our critical ability in following certain normative principles which constitute our rational background. Fifth, the paradox of irrationality reflects and polarizes a deep-seated tension in the normative human practice under the ultimate constraints of nature. Finally, the ultimate issue is how we can find the best lines on which our normative rational standards are based-"best" in the sense that they are close enough to limits of human practical potentialities and are not too high as to render our normative standards idle or even disastrous.
According to Smith, the impartial spectator is located within the breast of the individual (TMS I.I.4). The spectator relies on sentiments and feelings to discover whether something is morally right or wrong. If the spectator has the ability to sympathize, then therefore, it has emotions and cannot be completely impartial if it uses sentiments instead of assigning reason as the root of its judgments. (Fleischacker). Smith explains that reason only informs the sentiments instead of the other way around. Paul Kelleher, Professor of English at Emory University, supports this criticism of the impartial spectator using sentiments to make moral judgements. He mentions a paragraph written by Smith that is only written in the first edition of the Theory of Moral Sentiments referring to our man in the breast. The passage reads:
Throughout the past centuries, the concept of instinctive morality has been debated back and forth. One philosophy with a strong viewpoint on this subject is Puritanism, because they believe that since the beginning of the world, people have been born sinners. Puritans felt that Adam and Eve’s temptation by Satan had cursed all of humanity to be born evil. A few decades later, Deists shifted their ideas away from religion and believed that every person could choose whether they were good or bad. Then, Transcendental ideas began the thought that humans were born innately good, and that God and Satan had nothing to do with people’s morality. Throughout the major literary philosophies in the United States, one can see how the innate character of a human progresses from being evil to being innately good.
...l sources of utility or consequences, but about his moral identity and integrity. Jim is presented with a situation that challenges to who he is, and not just simply what he should do. Granted, is tricky to decide on the “right” action in this case because by not partaking in the deal, Jim is staying true to his personal moral beliefs; yet he is still left with the burden of knowing that all twenty of the Indians would be killed without his interference. One could also argue that Jim would only be contributing to the problem if he too committed such acts against these innocent people and it is his duty as a moral being to not partake. It seems that Kant’s theory passes the standard of internal support and explanatory power. This is because his principles are able to fit with considered moral beliefs and are able to help individuals identify a right and wrong action.
Deontological moral theory is a Non-Consequentialist moral theory. While consequentialists believe the ends always justify the means, deontologists assert that the rightness of an action is not simply dependent on maximizing the good, if that action goes against what is considered moral. It is the inherent nature of the act alone that determines its ethical standing. For example, imagine a situation where there are four critical condition patients in a hospital who each need a different organ in order to survive. Then, a healthy man comes to the doctor’s office for a routine check-up. According to consequentialism, not deontology, the doctor should and must sacrifice that one man in order to save for others. Thus, maximizing the good. However, deontological thought contests this way of thinking by contending that it is immoral to kill the innocent despite the fact one would be maximizing the good. Deontologists create concrete distinctions between what is moral right and wrong and use their morals as a guide when making choices. Deontologists generate restrictions against maximizing the good when it interferes with moral standards. Also, since deontologists place a high value on the individual, in some instances it is permissible not to maximize the good when it is detrimental to yourself. For example, one does not need to impoverish oneself to the point of worthlessness simply to satisfy one’s moral obligations. Deontology can be looked at as a generally flexible moral theory that allows for self-interpretation but like all others theories studied thus far, there are arguments one can make against its reasoning.
Sally’s prescriptive moral theory “picks and chooses” from other existing theories and combines them to make a hybrid theory. Doing so creates difficulties as the overlap reduces clarity and limits the strength of any individual argument. This is a challenge that cannot be overlooked; Sally’s theory fails to show structural reliability and is hence too problematic to have sound moral value.
Many people have different views on the moral subject of good and evil or human nature. It is the contention of this paper that humans are born neutral, and if we are raised to be good, we will mature into good human beings. Once the element of evil is introduced into our minds, through socialization and the media, we then have the potential to do bad things. As a person grows up, they are ideally taught to be good and to do good things, but it is possible that the concept of evil can be presented to us. When this happens, we subconsciously choose whether or not to accept this evil. This where the theories of Thomas Hobbes and John Locke become interesting as both men differed in the way they believed human nature to be. Hobbes and Locke both picture a different scene when they express human nature.
Aristotle’s psychological types, as described in “Nichomachean Ethics,” are a categorization of different internal moral characters. These categories are a comprehensive attempt - for ancient philosophy - at identifying which internal psychologies manifest virtuous or morally bad behaviour. His moral categories are somewhat obsolete in a post-modern world, where science and politics are far more developed than in Ancient Greece. However, moral psychological ethics and normative debate still holds a relevant position in the moral undercurrent of society – it is dispersed through legal, political, military and medical activity, in relationships and familial function. It is for this reason, that Immanuel Kant examined a similar issue in “Pure Practical Reason and the Moral Law,” and that it still makes for interesting philosophical discussion.
Smith, Stan. "Criticism by Stan Smith." DISCovering Authors. Online ed. Detroit: Gale, 2003. Discovering Collection. Gale. Academy of Holy Angels - NJ. 4 Dec. 2013
• Once more, the ordinary science’ proves itself as the master of classification, inventing and defining the various categories of Egoism. Per example, psychological egoism, which defines doctrine that an individual is always motivated by self-interest, then rational egoism which unquestionably advocates acting in self-interest. Ethical egoism as diametrically opposite of ethical altruism which obliges a moral agent to assist the other first, even if sacrifices own interest. Also, ethical egoism differs from both rational and psychological egoism in ‘defending’ doctrine which considers all actions with contributive beneficial effects for an acting individual
This essay attempts to capitalize on Goldman 's “What is justified belief?” to form an opinion about his ideas. Goldman makes a break from traditional views of knowledge to form a theory of externalism. He gives the reader a new point of view for observing the relationship between knowledge and justification. The following passage will weed out some important aspects of his theory and how they relate to his theory as a whole.
Sentiments such as beauty, revenge, pleasure, pain, create moral motivation, and action, and are immune to falsity and truth. They are the foundation for which morals are built, and exist apart from any reasoning. Thesis: In moral motivation, the role of sentiment is to drive an intrinsically instilled presence within us to examine what we would deem a moral act or an immoral act, and act accordingly, and accurately upon the sentiments that apply. These sentiments may be assisted by reasons, but the reason alone does not drive us to do what we feel is necessary.
Harman, G. (2000). Is there a single true morality?. Explaining value and other essays in moral philosophy (pp. 77-99). Oxford: Clarendon Press ;.
In David Hume’s A Treatise of Human Nature, he divides the virtues of human beings into two types: natural and artificial. He argues that laws are artificial and a human invention. Therefore, he makes the point that justice is an artificial virtue instead of a natural virtue. He believed that human beings are moral by nature – they were born with some sense of morality and that in order to understand our “moral conceptions,” studying human psychology is the key (Moehler). In this paper, I will argue for Hume’s distinction between the natural and artificial virtues.
Internally caused behaviors are those that are believed to be under the personal control of the individual. Externally caused behavior is seen as resulting from outside causes; that is, the person is seen as having been forced into the behavior by the situation.