PHILO 210 Second Paper Monday, May 12, 2014
Julien Rahal ID 201203217
Meta-ethics is the branch of ethical philosophy which aims at outlining the metaphysical, epistemological and semantic assumptions concerning moral thoughts, talk, and practices. For this purpose, it inquires a broad set of questions such as: Are there moral facts? Are moral principles relative? Is morality a matter of taste? Different combinations of answers to these questions found the core commitments of different meta-ethical theories. Non-cognitivism is the meta-ethical theory which supports normative anti-realism, by believing that norms don’t exist, since its core commitments consists of metaphysical naturalism and the non-physicality of norms. Non cognitivism also rejects the objective purport.
In this paper I will reason about the validity of non-cognitivism over cognitivism, the diametrically opposite theory. I will first describe both theories and present the arguments for and against each one. Next, I will go over the points on which cognitivism and non-cognitivism agree and disagree. Finally, I will make the point about where I stand on the meta-ethical argument of cognitivism and non-cognitivism and why I agree with that theory.
A) Cognitivism
For cognitivists, moral judgments express facts and are either true or false. These judgments are statements of beliefs. Moreover, a cognitivist theory is one which holds moral judgments apt for evaluation in terms of truth and falsity. This evaluation is the result of cognitively retrieving the facts which makes judgments true or false. By cognitively assessing, I mean relying on to the mental processes of perception, judgment, and reasoning, in contrast with emotional and choices made by will....
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...rue or false. Also, some words have factual meanings along with normative components that can be used either way.
Concerning beliefs, they can’t be right or wrong, because different people have different beliefs. Some cultures may find it alright to make human sacrifices for the gods above; yet other religions don’t agree with human sacrifice and regards it as murder. So beliefs can be true or false. Nevertheless it cannot tell whether an action is right or wrong.
To wrap up, I provided vulnerable sides of both cognitivism and non-cognitivism after explaining each of the two theories and inspecting their convergences and divergences. In conclusion, I argue that non-cognitivism is superior to cognitivism and that it is also more believable. The way of life is all in what we believe, feel, or want. So how can there possibly be a right or wrong answer to any question?
ABSTRACT: There are good reasons for determinism — the option for pure freedom of will proves to be a non-tenable position. However, this collides with the everyday experience of autonomy. The following argument will attempt to show that determinism and autonomy are compatible. (1) A first consideration going back to MacKay makes clear that I myself cannot foresee in principle my own determination; hence fatalism has lost its grounds. (2) From the perspective of physical determination, I show that quantum-physical indetermination is not at all in a position to explain autonomy, while from the perspective of systems theory physical determination and autonomy is well-compatible. (3) The possibility of knowledge denotes a further increase of such autonomy. From this perspective, acting is something like designing-oneself or choice-of-oneself. (4) Consciousness of not being fixed in principle now becomes a determining condition of my acting, which appears to be determined by autonomy. This explains the ineradicable conviction that freedom of will is essential for human beings. (5) I conclude that the autonomy of acting is greater the more that rational self-determination takes the place of stupid arbitrariness.
The view of free will has been heavily debated in the field of philosophy. Whether humans possess free will or rather life is determined. With the aid of James Rachels ' article, The Debate over Free Will, it is clearly revealed that human lives are "both determined and free at the same time" (p.482, Rachels), thus, in line with the ideas of compatibilist responses. Human 's actions are based on certain situations that are causally determined by unexpected events, forced occurrence, and certain cases that causes one to outweigh the laws of cause and effect. The article also showcases instances where free will does exist. When human actions are being based on one 's emotions of the situation, desire, and simply that humans are creatures that are created to have intellectual reasoning. I argue, that Rachels’ article, provides helpful evidence on compatibilists responses that demonstrate free will and determinism actions come into play with each other.
John Greco in, The Nature of Ability and the Purpose of Knowledge, argues that, “...knowledge is a true belief grounded in intellectual ability” (Greco 1). Now, this is categorically a 'virtue reliabilist' or more specifically, an 'agent reliabilist' claim. The purpose of this paper to analyze Greco's virtue reliablism. Moreover, to articulate one strong objection to Greco's view and to argue that Greco's defense of virtue reliablism fails. Specifically, the argument will be made that the newly instantiated 'Sea Race Objection' example effectively refutes Greco's version of virtue reliablism.
ABSTRACT: Davidson argues (1) that the connection between belief and the "constitutive ideal of rationality" (2) precludes the possibility of their being any type-type identities between mental and physical events. However, there are radically different ways to understand both the nature and content of this "constitutive ideal," and the plausibility of Davidson’s argument depends on blurring the distinction between two of these ways. Indeed, it will be argued here that no consistent understanding of the constitutive ideal will allow it to play the dialectical role Davidson intends for it.
In the article “Moral Realism and Moral Judgments”, Frederik Kaufman argues that judgments of fact display a certain degree of conceptual sensitivity to error which is not present in moral judgments. He concludes from this that moral judgments cannot be a subset of judgments of fact. In setting up his argument, Kaufman claims that for the most part we form judgments of fact in virtue of natural facts being a certain way, entailing that correct judgments are causal consequences of natural facts.2 Under this conception, moral judgments, if they are indeed a subset of judgments of fact, must also be causal consequences of natural facts3. This conception also gains for the moral realist the idea that moral knowledge is possible, for if there is a causal connection, then the moral judgments gained are gained because of certain natural facts.
The question of what constitutes morality is often asked by philosophers. One might wonder why morality is so important, or why many of us trouble ourselves over determining which actions are moral actions. Mill has given an account of the driving force behind our questionings of morality. He calls this driving force “Conscience,” and from this “mass of feeling which must be broken through in order to do what violates our standard of right,” we have derived our concept of morality (Mill 496). Some people may practice moral thought more often than others, and some people may give no thought to morality at all. However, morality is nevertheless a possibility of human nature, and a very important one. We each have our standards of right and wrong, and through the reasoning of individuals, these standards have helped to govern and shape human interactions to what it is today. No other beings except “rational beings,” as Kant calls us, are able to support this higher capability of reason; therefore, it is important for us to consider cases in which this capability is threatened. Such a case is lying. At first, it seems that lying should not be morally permissible, but the moral theories of Kant and Mill have answered both yes and no on this issue. Furthermore, it is difficult to decide which moral theory provides a better approach to this issue. In this paper, we will first walk through the principles of each moral theory, and then we will consider an example that will explore the strengths and weaknesses of each theory.
For centuries philosophers have debated over the presence of free will. As a result of these often-heated arguments, many factions have evolved, the two most prominent being the schools of Libertarianism and of Determinism. Within these two schools of thought lies another debate, that of compatibilism, or whether or not the two believes can co-exist. In his essay, Has the Self “Free Will”?, C.A. Campbell, a staunch non-compatiblist and libertarian, attempts to explain the Libertarian argument.
• 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
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.
Ethics can be defined as "the conscious reflection on our moral beliefs with the aim of improving, extending or refining those beliefs in some way." (Dodds, Lecture 2) Kantian moral theory and Utilitarianism are two theories that attempt to answer the ethical nature of human beings. This paper will attempt to explain how and why Kantian moral theory and Utilitarianism differ as well as discuss why I believe Kant's theory provides a more plausible account of ethics.
Moral relativism is the concept that people’s moral judgement can only goes as far a one person’s standpoint in a matter. Also, one person’s view on a particular subject carries no extra weight than another person. What I hope to prove in my thesis statement are inner judgements, moral disagreements, and science are what defend and define moral relativism.
Gilbert Harman lays out his moral relativism theory with “inner judgments”, the statements concerned with “ought”, in Moral Relativism Defended. However, he assumes an important premise of his theory to be true, which is the reason that I will prove the missing premise – that moral relativism is true – in this paper. Moreover, his form of moral relativism with his “four-place predicate ‘Ought(A,D,C,M),’ which relates an agent A, a type of action D, considerations C, and motivating attitudes M,” has brought about both meta-ethical and practical concerns. He argues that these inner judgments are only possible if agent A acknowledges considerations of the circumstance C, invokes motivating attitudes M, and supports the action D with C and M. In
Morals. Right and wrong. This is what we as everyday human beings struggle with every day. And we aren’t the only ones. Modern day philosophers study this day in and day out, especially those who study metaethics. Metaethics is the study of the foundation of ethics, what it means to be moral. Within metaethics there are three main moral beliefs that are constantly being debated between; moral realism, moral relativism, and moral skepticism. I believe that moral skepticism is the most reasonable standpoint on morality because while morals do exist, they are completely subjective. A person 's sense of morality depends on how they were raised, what they were taught to believe, who they surround themselves with and their personal experiences. After
The choices an individual makes are often believed to be by their own doing; there is nothing forcing one action to be done in lieu of another, and the responsibility of one’s actions are on him alone. This idea of Free Will, supported by libertarians and is the belief one is entirely responsible for their own actions, is challenged by Necessity, otherwise known as determinism. Those championing determinism argue every action and event are because of some prior cause. This causation may be by an external driving force, such as a divine power, or simply a chain of events leading up to a specific moment. The problem is then further divided into those believing the two may both exist, compatibilism, or one cannot exist with the other, incompatibilism. In his work, An Enquiry Concerning Human Understanding, David Hume presents an argument for the former, believing it is possible for both Free Will and Necessity to exist simultaneously. This presentation in favor of compatibilism, which he refers to as the reconciling problem, is founded on a fundamental understanding of knowledge and causation, which are supported by other empiricists such as John Locke. Throughout this paper, I will be analyzing and supporting Hume’s argument for compatibilism. I will also be defending his work from select arguments against his theory. Because causation and both conditions for human freedom exist, Hume is able to argue everything is determined and Free Will is possible.
To respond to this shortcoming of consciousness, some might attempt to find an absolute absolved from one-sidedness, from sheer relativity to the knowing subject. Others will not respond this way, however, instead spinning off into apathy, subjectivism, or nihilism (59). Those who do attempt to find an objective truth most often turn to science. Some have suggested that the intellect is an ...