By Ellen Frankel Paul, Fred Miller Jr, Jeffrey Paul
ISBN-10: 0521719631
ISBN-13: 9780521719636
Can we wish issues simply because they're stable, or are they solid simply because we wish them? Objectivists solution that we wish issues simply because they're stable; subjectivists solution that issues are solid simply because we hope them. extra, does it make feel to account for ethical war of words by way of claiming, because the ethical relativist does, that whatever will be sturdy for one individual yet now not for one other? a few essays during this booklet ponder even if target ethical truths may be grounded in an realizing of the character of people as rational and social animals. a few talk about the moral theories of historic figures-Aristotle, Aquinas, or Kant-or supply serious exams of the paintings of modern and modern theorists-such as Moore, Putnam, Ayn Rand, Philippa Foot, and Rosalind Hursthouse. different essays ask even if ethical rules and values will be built via a technique of functional reasoning or deliberation. nonetheless others think of what the phenomenology of our ethical stories can display approximately ethical objectivity.
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Additional resources for Objectivism, Subjectivism, and Relativism in Ethics: Volume 25, Part 1 (Social Philosophy and Policy) (v. 25)
Example text
12 Much of my argument below focuses on item (4) in the Teleological Framework as Hursthouse applies it to human beings. She has little to say about what constitutes a social group. The phrase is used to make a distinction between animals that live rather solitary lives, such as tigers, and those that live more social lives. The latter belong to a social group (such as a wolf pack). In the case of animals, these groups vary enormously in character across different species, and among human beings there are many different kinds of social groups.
59 The point of the Teleological Criterion is explicitly to avoid this danger and provide, as Hursthouse says, “rational credentials” for the virtuous person’s belief that character traits such as justice and charity (as Hursthouse understands them) are in fact virtues. To achieve this goal and remain properly naturalistic, there must be a plausible story that takes us from a version of the Teleological Criterion to the conclusion that the virtuous agent has concern for all human beings — and this story must be available to anyone with proper epistemic qualifications, however these may be understood, and not simply to those who, in effect, already accept it.
These positions are vague, and, in a real debate, they would be elaborated by reference to specific sorts of concerns. Nonetheless, the range of outlooks indicated by the four positions has clear relevance to some of the different views taken in contemporary debates about issues raised by Moral Universalism vis-à-vis virtues such as charity and justice. Of course, there may be a truth about which position most humans beings overall are inclined to accept. 61 Hursthouse is committed to the view that there is some teleological fact (or facts) about human nature that provides genuine guidance for resolving this controversy and shows which position across this spectrum is at least approximately correct.
Objectivism, Subjectivism, and Relativism in Ethics: Volume 25, Part 1 (Social Philosophy and Policy) (v. 25) by Ellen Frankel Paul, Fred Miller Jr, Jeffrey Paul
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