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Relativism ethics
Aristotle's moral reasoning
Essays on the problem with ethical relativism
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Widespread and deep moral disagreements are persistently resistant to rational solutions and thus allow for continuing debate over the validity of moral judgments. This paper will discuss prominent positions regarding whether moral judgments may be true and false in an absolute sense or a relative sense, in light of the diverse and intense disagreement in moral judgment. This paper will defend the pluralistic conclusion that if there are not specific universal values, there is at least a minimum value of humanity without which a society could not survive. Moral judgments may be true and false in the absolute sense of this minimum.
There are two main categories to classify different positions regarding moral judgments. Normative Moral Relativity is the view that the truth or falsity of moral judgments is not absolute, but is relative to the convictions, practices, or traditions of some group of persons such as a society or culture. This answers the question “How should I live?” by saying that one should follow the values of your society or culture. Richard Shweder, in his “The Astonishment of Anthropology”, defends an anthropological relativism that stresses the importance of tolerance and moral diversity. Shweder’s position allows for difference in moral opinion among different cultures. Terence Tanner’s anthropological view, in his “Human Rights, Human Difference”, is like Shweder’s in it appreciation for diversity, however Tanner calls for “transcultural” principles of justice or, allowing people to be different so long as they allow other to be different as well.
Moral Objectivity is the view that morality would be objective only if moral judgments are ordinarily true or false in an absolute sense, many moral judgments are ...
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...f value of humanity, leaving moral basics up to the individual culture. Thomas Aquinas defended a version of Moral objectivism, claiming that natural law is universal and that disagreements regarding the universal natural law can be explained by mistakes, developing understanding of that universal natural law or the need for divine intervention. Martha Nussbaum examines different daily and universal human experiences in which most people must participate. Through this examination Nussbaum defends a version of Moral Objectivism, this one heavily supported by Aristotle, that there is indeed a single objective account of the human good based on our common humanity. However, it is Isaiah Berlin’s version of pluralism and his clear demand for a minimum value of humanity that fully encompasses the true relationship between cultures and thus the nature of moral judgments.
Ethical theories may be usefully divided into two main types, deontological or eudaimonist, on the basis of whether they take one or the other of these kinds of judgments as primary. (1) In the main, ancient ethical theories were eudaimonist in both form and content (in the kinds of judgments and terms they took as primary, and in the questions they spent the most time investigating). Most modern ethical theories have been deontological, again in both form and content. (2) Aristotle’s central question is: What is the good life for a human being? Kant and Mill’s central question is: What are our duties to our fellow human beings? My second main contention, which I cannot fully argue for here, is that neither type of theory trumps the other, nor should we attempt to subsume both types under some higher ethical synthesis.
Cultural Relativism is a moral theory which states that due to the vastly differing cultural norms held by people across the globe, morality cannot be judged objectively, and must instead be judged subjectively through the lense of an individuals own cultural norms. Because it is obvious that there are many different beliefs that are held by people around the world, cultural relativism can easily be seen as answer to the question of how to accurately and fairly judge the cultural morality of others, by not doing so at all. However Cultural Relativism is a lazy way to avoid the difficult task of evaluating one’s own values and weighing them against the values of other cultures. Many Cultural Relativist might abstain from making moral judgments about other cultures based on an assumed lack of understanding of other cultures, but I would argue that they do no favors to the cultures of others by assuming them to be so firmly ‘other’ that they would be unable to comprehend their moral decisions. Cultural Relativism as a moral theory fails to allow for critical thoughts on the nature of morality and encourages the stagnation
Rossian Pluralism claims that there are multiple things that we have basic, intrinsic moral reason to do, which he names as the prima facie duties. These duties are not real, obligatory duties that one must follow under all circumstances, but are “conditional duties” (Ross 754) that one should decide to follow or reject upon reflection of their circumstances. This moral theory has faced criticisms, most strongly in the form of the problem of trade-offs. However, I will demonstrate that the problem of trade-offs is an issue that can be neglected as a valid objection to Rossian Pluralism because it is applicable to other theories as well and it is a factor that makes a moral theory more valuable than not.
Morality derives from the Latin moralitas meaning, “manner, character, or proper behavior.” In light of this translation, the definition invites the question of what composes “proper behavior” and who defines morality through these behaviors, whether that be God, humanity, or an amalgamation of both. Socrates confronted the moral dilemma in his discourses millennia ago, Plato refined his concepts in his Republic, and leaders such as Mahatma Gandhi would commit their life work to defining and applying the term to political reform. Finally, after so many years, Martin Luther King’s “A Letter from Birmingham Jail” reaches a consensus on the definition of morality, one that weighs the concepts of justice and injustice to describe morality as the
To the Moral Relativist, moral principles are created within cultures and communities, coming from cultural folkways and mores (Gerson Moreno-Riaño, personal communication). These principles are normative only in the culture which created them. Already, the Hippocratic Oath loses its moral weight. For example, in the 1973 Roe v. Wade abortion, Justice Blackmun dismissed the centuries-long Hippocratic tradition as merely a “Pythagorean manifesto,” relegating it to minority status (Cameron, 2001). However, relativism does not end here.
Finally, in Beckwith’s fourth point, he evaluates the absurd consequences that follow moral relativist’s arguments. In his final critique, Beckwith uses typical philosophical examples that Mother Teresa was morally better than Adolf Hitler, rape is always wrong, and it is wrong to torture babies. Beckwith argues that for anyone to deny these universal claims is seen as absurd, yet it concludes with moral objectivism that there are in fact universally valid moral positions no matter the culture from which those individuals
The purpose of this essay is to elaborate on John Ludwig Mackie’s argument that all moral judgments are false considering they presuppose moral objectivity which is itself inaccurate. To do so, I shall explain Mackie’s reasoning as to why the belief that moral values are objective was founded, and clarify Mackie’s arguments for why such an idea is misleading. Furthermore, I shall demonstrate how John McDowell’s color analogy can successfully prove Mackie wrong. The argument of this essay will establish that Mackie is immune to the idea of moral objectivity for he finds it queer and unsupportive of the relativity shown throughout the world. However, Mackie fails to acknowledge that properties that are dependent on
Today's topic is on whether morality is completely relative or whether there are any moral absolutes. We as individuals and as a culture have certain sets of morals and ideals that we stand by. Whether or not certain morals carry over to various cultures or if morals are unique to that culture is left up to debate between Ruth Benedict and James Rachels. Today I will try to show that James Rachels argument is logically stronger than Ruth Benedict's argument
The position that I hold regarding the essay’s question is that I do not believe in an objective morality or in objective moral truths, I believe that all morality is entirely relative and subjective based on cultural norms because moral relativism is the philosophized meaning that right and wrong are not absolute values and that they are personalized based on the individual and the circumstances or cultural orientation. Morality applies within cultures but not across them. Ethical or cultural relativism and the various schools of pragmatism ignore the fact that certain ethical percepts probably grounded in human nature do appear to be universal and ancient, if not eternal. Ethical codes also vary in different societies, economies, and geographies
Mere Christianity is divided into four books or sections that build and expand off of the prior. The first book is entitled “Right and wrong as a clue to the meaning of the universe” and he examines the common understanding among all men of a universal moral law hardwired in the minds of men. He begins this examination with a presentation of man’s concept of right and wrong. The simplest understanding among all men is the concept of fairness. This fair play points to a law and can be seen in the reactions of mankind to justice and injustice. He contrasts this moral law, the Law of Human Nature, with the law of nature found in the world. The mind of the moral relativist denies such standards yet fail to recognize their call for fairness as a fatal flaw in their reasoning.
Morals are not objective because morals are response-dependent—derived from our emotions, or passions, rather than reason. In his argument on the basis of morals in A Treatise of Human Nature, Hume states, “Philosophy is commonly divided into speculative and practical; and as morality is always comprehended under the latter division, ‘tis supposed to influence our passions and actions.” He later argues, “Since morals, therefore, have an influence on the actions and affections, it follows, that they cannot be deriv’d from reason[…]Morals excite passions, and produce or prevent actions” (Hume 1978). At the root of every one of our actions, we find that we will always trace it back to a feeling that caused it. For example, I chose not to lie to my parents about my spending a lot of money because I knew that it would be wrong. It would not only be wrong because my parents have raised me to believe that lying is wrong, but also because I would feel guilty for disrespecting them. Thus, we judge as wrong or bad a...
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.
Cultural relativism is perfect in its barest form. Even though many peoples have many different beliefs and many of these people believe that their own moral code is the only true one, who can say which is better than another? This is the struggle that cultural relativism sets out to permanently resolve. It seems as if cultural relativism could bring about natural equality among groups of differing beliefs. After all, no one belief can be qualified (attributed) as being superior or better than any other belief. ...
Moral relativism, as Harman describes, denies “that there are universal basic moral demands, and says different people are subject to different basic moral demands depending on the social customs, practices, conventions, and principles that they accept” (Harman, p. 85). Many suppose that moral feelings derive from sympathy and concern for others, but Harman rather believes that morality derives from agreement among people of varying powers and resources provides a more plausible explanation (Harman, p. 12).The survival of these values and morals is based on Darwin’s natural selection survival of the fittest theory. Many philosophers have argued for and against what moral relativism would do for the world. In this essay, we will discuss exactly what moral relativism entails, the consequences of taking it seriously, and finally the benefits if the theory were implemented.
In explaining Cultural Relativism, it is useful to compare and contrast it with Ethical Relativism. Cultural Relativism is a theory about morality focused on the concept that matters of custom and ethics are not universal in nature but rather are culture specific. Each culture evolves its own unique moral code, separate and apart from any other. Ethical Relativism is also a theory of morality with a view of ethics similarly engaged in understanding how morality comes to be culturally defined. However, the formulation is quite different in that from a wide range of human habits, individual opinions drive the culture toward distinguishing normal “good” habits from abnormal “bad” habits. The takeaway is that both theories share the guiding principle that morality is bounded by culture or society.