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Kantian ethics vs
Exposition on kantian ethics
Immanuel kant moral ethics
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Philosopher, Christine Korsgaard, assesses her idea of the capacity for normative self government, in her her short writing, Morality and the Distinctiveness of Human Action. In her writing she argues that a form of life, whether human or animal/insect, it is not one controlled by guidelines and principles but is one governed by instinct desire and emotion. Korsgaard makes her claim with examples and premises on intentions. Korsgaard claims that the essence of morality relies on the normative self government and believes that laws in society do not protect those who are citizens but those who share the interest that the laws were made to protect. Korsgaard 's first argument that I believe is strong is the premise that in society we …show more content…
Whereas people and certain things such as our heart pumping blood have purposes as well but just different types of purposes. Each purpose is determined at whatever the object, animal, or person’s intentions are. Each movement has a purpose or intention depending on how you look at it. I see this correlated to her argument of normative self governing because animals can not follow or create self governing laws just like humans because they serve different purposes and have different desires. Each animal however, does have their own morals that they follow depending on their desires. Some animals have different customs and things they find important in order to fulfill their intentions. At this rate the animal is aware of it’s purposes and how to achieve them. She believes that human beings are the only animals who live under the type of society where people follow a specific set of morals. When humans become aware of the morals they become aware of evaluations, consequences and self consciousness. As a Kantian, Korsgaard favors whether the end result will be beneficial. The reason she believes in intentions and desire is because of that fact that she believes in looking at the end goal in order to figure out the right and wrong
Chisholm responds to this dilemma in a way that most others do not think of. He says that there is a third category, in which most libertarians agree, that humans are free to make their own decisions. Chisholm also has a problem with agreeing to the relationship between moral responsibility and determinism. In this paper, I will be arguing that Chisholm’s idea of humans being responsible agents is true and that there should be a third category in the dilemma of determinism.
To begin the assessment of Sally’s moral theory we must look at the strengths of the theory, I have chosen to focus on autonomy, as it is vital when defining a prescriptive ethical theory particularly when individuals interact with each other. The purpose of the state is to promote the welfare of its citizens. When the individual has the ability to pursue autonomous desires they thereby allow humanity to develop while promoting their personal goals. Challenges arise when the individual has no goals or that their goals are not recognized. Communist societies where the...
Such a simple revelation of similarity between species powered multiple rights revolutions for beings that we originally thought to be “too different” or inferior to us. As Gay rights, Women’s rights, and Animal rights were born out of scientific logic and reasoning our moral arc began to increase. Shermer examines and defines the link between humanity and science by introducing the notion that we all come into this world with some sort of moral compass, inherently already knowing basic rights from wrongs. However, Shermer makes it clear that how we control our moral compass comes from how we are “nurtured”. The levels of guilt that we feel for violating certain social obligations can and will vary depending on the environment that we are raised in .This leads Shermer into introducing the most simple and effective way of measuring morality in an action. Shermer defines an action as being morally correct only if the action increases an individual’s chances of survival and flourishing. The idea is to stretch the boundaries of the moral sphere with the help of science and its tools of reason. He then goes on to state how we would not be as far as we are in the progression of morality today if
In Korsgaard’s article on The Authority of Reflection, Korsgaard presents the idea that all rational beings have a unique ability to reflect on our actions and how it plays a role in determining what obligations we have. This means that rational beings can weigh the pros and cons of our options before we decide on what to do, influencing what obligations we will have. This is opposed to acting on one’s first instinct without reflecting on the action first. This essay expands on Korsgaard’s argument on practical identity, moral identity, and the different characteristics of these identities that influence how one acts.
Instead, she takes her argument to demonstrate that the reflective nature of the human mind entails that agents identify themselves with standards which dictate how they should act (103-104). This means that “autonomy is the source of obligation,” because agents are lawmakers who self-impose the standards ascribed by their accepted identities. Korsgaard explains this in terms of one 's “thinking self” and “acting self.” When we reflect on how to act, our acting self submits to the authority of the thinking self, which is charged with determining the best course of action (104). In this way, we have the authority to be lawmakers to ourselves because “we command ourselves to do what we find it would be a good idea to do”
In his article "The Schizophrenia of Modern Ethical Theories," Michael Stocker argues that mainstream ethical theories, namely consequentialism and deontology, are incompatible with maintaining personal relations of love, friendship, and fellow feeling because they both overemphasise the role of duty, obligation, and rightness, and ignore the role of motivation in morality. Stocker states that the great goods of life, i.e. love, friendship, etc., essentially contain certain motives and preclude others, such as those demanded by mainstream ethics.11 In his paper "Alienation, Consequentialism, and the Demands of Morality," Peter Railton argues that a particular version of consequentialism, namely sophisticated consequentialism, is not incompatible with love, affection and acting for the sake of others. In the essays "War and Massacre" and "Autonomy and Deontology," Thomas Nagel holds that a theory of absolutism, i.e. deontology, may be compatible with maintaining personal commitments. The first objective of this paper is to demonstrate that despite the efforts of both Railton and Nagel, consequentialism and deontology do not in fact incorporate personal relations into morality in a satisfactory way. This essay shows that Stocker’s challenge may also hold against versions of Virtue Ethics, such as that put forth by Rosalind Hursthouse in her article "Virtue Theory and Abortion." The second objective of this discussion is to examine criticisms of Stocker made by Kurt Baier in his article "Radical Virtue Ethics." This essay demonstrates that in the end Baier’s objections are not convincing.
In his famous writing, “The Leviathan”, Thomas Hobbes explains that the natural condition of mankind is when a society lives together without the rule of a common authority or power; this creates a “dog-eat-dog” world in which the citizens live in a perpetual state of utter chaos and fear. The fears experienced by the citizens are not only of the unequal distribution of the power of others, but also fear of the loss of their own power. In Hobbes’ state of nature there is complete liberty for society in the idea that each member may do whatever he or she pleases without having to worry about infringing upon the rights of the rest of society; in other words, one is allowed to do whatever necessary to pursue their own happiness. Ho...
In the late eighteenth century, with the publication of his theories on morality, Immanuel Kant revolutionized philosophy in a way that greatly impacted the decades of thinkers after him. The result of his influence led to perceptions and interpretations of his ideas reflected in the works of writers all around the world. Kant’s idealism stems from a claim that moral law, a set of innate rules within each individual, gives people the ability to reason, and it is through this that people attain truth. These innate rules exist in the form of maxims: statements that hold a general truth. Using this, Kant concluded with the idea of autonomy, in which all rational human wills are autonomous, each individual is bound by their own will and in an ideal society, people should operate only according to their reason. Influenced by Kant’s ideas, an american writer by the name of Ralph Waldo Emerson wrote his own call to individual morality through an essay on Self-Reliance. In “Self-Reliance”, Emerson tells individuals to trust in their own judgments, act only according to their own wills, and to use their own judgment to determine what is right. Emerson’s Self-Reliance and Kant’s autonomy differ to the extent of where reason comes from. However, they agree on its purpose in dictating the individual’s judgment and actions. As a result, Autonomy and Self-Reliance have essentially the same message. Both Kant and Emerson agree that the individual should trust only their own reason, that they are bound only by their own free will, and that the actions of an individual should be governed by reason.
In this essay, I will discuss and define both speciesism and moral individualism according to Paola Cavalieri’s book, The Animal Question. Additionally, I will provide my opinion on which is the strongest argument for speciesism and why I still disagree with it.
Where this structure is present we may legitimately speak of human society, together with its sovereign, as a single independent state, and we may also speak of its law. Where this structure is absent we cannot legitimately apply those expressions, because the relation of the sovereign to the subjects constitutes, according to this theory, part of the very meaning of those expressions [2].
Governing ourselves is an important issue that has been discussed since the beginning of History. With Aristotle came the idea that we are “political animals” and that we are therefore forced to form a society. That is how we came to form states that need to be governed according to laws. The aim of these laws is problematic: for classical philosophers, the aim of the laws is and must be the Common Good: happiness for everyone in the state, which is regarded as a perfect community. This conception puts the benefit of all above the benefit of each and gives to the state the responsibility to be rational and moral.
The argument referring to the nature of human beings and government is one that been debated for hundreds of years by many of the world’s greatest minds. John Locke and Thomas Hobbes are two opposing philosophers who have devoted many years to studying this subject. For Locke, the state of nature— the original condition of all humanity before civilization and order was established—is one where man is born free, equal and have rights that others should respect, such as the right to live and the right to liberty. For Hobbes, however, the state of nature is one of constant war; solitary, poor, nasty, brutish and short ; it is, in Hobbes’ mind, civilization that separates humans from their primitive state. Hobbes believed that an individual’s only
There is no guaranteed safety for anyone. Although some may be physically or mentally stronger than others, all are capable of murdering one another; humans are created as equals. There is no point in making agreements with neighbors because not only are people`s words subjective to their current emotional state but it is not in anyone’s best interest to keep the accords or remain honest (84). He discusses the Right of Nature, which is essentially the right to do whatever one deems as an acceptable act committed in order to survive (79). The problem is that virtually anything can be labeled as fundamental for one 's protection. Because of this, it has the potential to become a right to unethical acts. However, the Law of Nature, which Hobbes believed to be revealed by God through human’s ability for extensive reasoning, condemns the destruction of human life while simultaneously affirming human self-preservation (80). It contains nineteen parts which revolve around seeking peace though justice and morality, as well as doing unto others as one would want to be done upon oneself (97). This is the same reasoning, along with the longing to escape perpetual fear, which drives people to form a
The unique ability that each and every individual possesses that enable him/her to control their actions is known as free will. Free will is directly connected to two other vital philosophical issues: freedom of action and moral accountability, which is the main reason why the debate is so vital. Simply stated, a person who has free will refers to an individual’s ability to choose his or her route of action. However, animals also appear to suit this measure, further adding to the debate because free will is typically thought to only be possessed by human beings (Broad 1990).
For years, the matter of morality has been a widespread topic of discussion, debating whether it is a product of our chemical composition or our free will. Before I get started, I will provide you with what I believe morality exactly is. Ethics is a “code of conduct,” much like a University’s student handbook, but applied to the expected morality of a larger group or society. Morals are how individuals choose to interpret and follow such code. Just as a student may not always act in complete obedience with the student handbook, humans also deviate from their ethical codes of conduct. Therefore, morals are the set of a person’s specific values and opinions formed by their interpretation of their society’s code of ethics. With this version of the meaning of morality, I believe that individual free-will and the neurological hardwiring in which we are born with both significantly influence the development of our mature human morality due to a variety of factors including: human brain development, differences in our upbringing and education, which give rise to disparities in matters such as what is considered right or wrong, decision-making processes, and our ultimate behavioral choices, and lastly, because morality cannot exist if based solely on human nature, it must also involve our own self-determination. My position that morality is not the product of one side of the debate or the other, but rather arises through the integration of both components, allows for a complete demonstration of morality in its entirety. In this system, the ambiguities present in the one-sided arguments are removed, making it easy to link any individual’s action to their personal moral accountability.