Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Objectivity of morality
Objectivity of morality
Objectivity of morality
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Objectivity of morality
Morality involves what we ought to do regarding right and wrong and/or good and bad based on our values, virtues and principles (Gray, JW). Something is moral if it is the right thing to do or rational thing to do based on the facts presented in a situation. Objectivity is the state or quality of being true even outside of one’s individual biases, interpretations, and feelings (Wikipedia). Objective decisions are ones that are not based on personal feelings or opinions, but instead it is based on the circumstances and facts presented when considering a particular decision. I shall argue that morality that is case-by-case or situational can still be objective without universal or general rules.
According to Immanuel Kant, the idea of universal
…show more content…
The particularist and the generalist both think that the perfectly moral person is one who is aware of the moral reasons present in a situation. However, the particularist has a different view of what it means to be aware of these reasons. The particularist’s view is one that takes moral reasons to operate in the same way that other or more ordinary reasons of action function (Dancy, Jonathan). The particularist believes in variability. This means that the particularist doesn’t believe that we are required to apply our principles consistently or apply the same principle to similar cases. The generalist demands sameness and believes that the same considerations for action function case by case (Dancy, …show more content…
Morality that is case-by-case or situational is a morality that is based off of the circumstances and moral facts of each individual situation rather than the same considerations for similar actions. Moral particularism supports my claim because it argues that the import of any consideration is context dependent, that exceptions can be found to any suggested principles, and that moral wisdom consists in the ability to include them under codified rules (Little, Margaret). When making a decision, a generalist is concerned with the good and bad that will come from an outcome. The generalist strives to always maximize happiness or goodness (Hursthouse, Rosalind). In order to maximize happiness, the generalist takes a situation and uses the same considerations for deciding whether or not one should perform an action case by case based on the goodness gained from the action. The particularist doesn’t agree that one should make the decision to maximize happiness. Alternatively, the particularist believes that it is okay not to maximize happiness. The particularist rejects that the generalist uses the same rule to give an answer resulting in consistency because of the generalist’s goal to maximize happiness. Instead, the particularist thinks that judgement is not about rules. For example, one can take a look at the moral whiz kid argument. The moral whiz kid
The difference between absolutism and objectivism is that where objectivists believe that there are universal moral principles in which people of all ethical backgrounds and cultures have the validity to follow, absolutists believe that there are underlying values within these beliefs that strictly cannot ever be over-ridden, violated or broken under any circumstances (REF). Furthermore, while absolutists believe in this notion that moral principles are ‘exception-less’, objectivists strongly follow the notion that life is situational and that we as humans have to adapt accordingly to the variables that arise, take them into account, and then make a decision accordingly (REF). Within this introduction of variables applicable to any situation, it is therefore believed that each moral principle must be weighed against each other to produce the best possible outcome, and this is where the overriding of values occurs in an objectivists view, and where an absolutist would disregard these circumstances.
Sally’s prescriptive moral theory combines two separate and unrelated principles to create an all-encompassing moral theory to be followed by moral agents at all times. The first is rooted in consequentialism and is as follows: 1. Moral agents should cause moral pain or suffering only when the pain or suffering is justified by a moral consideration that is more important than the pain or suffering caused. The second is an autonomous theory, where other’s autonomy must be respected, it is 2. Moral agents should respect the autonomy of moral agents. This requires always taking into account the rational goals of moral agents when making decisions that may affect them. The more important the goals are to the agents, the greater the importance of not obstructing them. Since Sally’s theory has two separate principles, she accounts for the possibility that they will overlap. To do so, she includes an option on how to resolve the conflicts. According to the theory, if the principles lead to conflicting actions, then moral agents should resolve the conflict on a case-by-case basis by deciding which principle should be followed given the proposed actions and circumstances.
Can suicide be justified as morally correct? This is one of the many questions Immanuel Kant answers in, “The Groundwork of the Metaphysic of Morals”. Kant discusses many questions with arguable answers, which explains why he is one of the most controversial philosophers still today. Throughout Kant’s work, multiple ideas are considered, but the Categorical Imperative is one of the most prevalent. Though this concept is extremely dense, the Categorical Imperative is the law of freedom that grounds pure ethics of the metaphysics of ethics. Categorical imperatives are the basis of morality because they provoke pure reasons for every human beings actions. By the end of his work, one will understand Kant’s beliefs on morality, but to explain this, he goes into depth on the difference between hypothetical imperatives and Categorical Imperative, two different formulations of the Categorical Imperative, and a few examples.
Friedrich Nietzsche’s “On the Genealogy of Morality” includes his theory on man’s development of “bad conscience.” Nietzsche believes that when transitioning from a free-roaming individual to a member of a community, man had to suppress his “will to power,” his natural “instinct of freedom”(59). The governing community threatened its members with punishment for violation of its laws, its “morality of customs,” thereby creating a uniform and predictable man (36). With fear of punishment curtailing his behavior, man was no longer allowed the freedom to indulge his every instinct. He turned his aggressive focus inward, became ashamed of his natural animal instincts, judged himself as inherently evil, and developed a bad conscience (46). Throughout the work, Nietzsche uses decidedly negative terms to describe “bad conscience,” calling it ugly (59), a sickness (60), or an illness (56); leading some to assume that he views “bad conscience” as a bad thing. However, Nietzsche hints at a different view when calling bad conscience a “sickness rather like pregnancy” (60). This analogy equates the pain and suffering of a pregnant woman to the suffering of man when his instincts are repressed. Therefore, just as the pain of pregnancy gives birth to something joyful, Nietzsche’s analogy implies that the negative state of bad conscience may also “give birth” to something positive. Nietzsche hopes for the birth of the “sovereign individual” – a man who is autonomous, not indebted to the morality of custom, and who has regained his free will. An examination of Nietzsche’s theory on the evolution of man’s bad conscience will reveal: even though bad conscience has caused man to turn against himself and has resulted in the stagnation of his will, Ni...
Critiques of Kantian moralist theory such as Williams believe that Kant’s moral theory is characterized by Impartiality and unresponsiveness to any picky associations to picky person. Abstraction from specific characteristics of an agent is what is believed by the critiques as to be a qualification for a universal moral principle that can apply to similar
According to Pinker (2008), morality is stated to have aspects of universalism. He asserts that we are born with universal morality mechanisms and we adapt to our circumstances and come up with our own set of moral rules based on our instinctive moral schemas and where we come from (Pinker, 2008). In his article he specifically outlines five moral universals which are somehow incorporated into practically every set of moral rules no matter how different. I agree with Pinker’s analyses of morality. I believe that neither moral universality nor moral relativism can fully explain the extent of morality, but by using aspects of both we can conclude that morality is within all of us, but how we express it varies across many different factors. This is not to say, however, that every set of moral codes is distinct from another, as many share common ground. To sum up, I believe that morality has many universal
Moral relativism maintains that objective moral truth does not exist, and there need not be any contradiction in saying a single action is both moral and immoral depending on the relative vantage point of the judge. Moral relativism, by denying the existence of any absolute moral truths, both allows for differing moral opinions to exist and withholds assent to any moral position even if universally or nearly universally shared. Strictly speaking, moral relativism and only evaluates an action’s moral worth in the context of a particular group or perspective. The basic logical formulation for the moral relativist position states that different societies have empirically different moral codes that govern each respective society, and because there does not exist an objective moral standard of judgment, no society’s moral code possesses any special status or maintains any moral superiority over any other society’s moral code. The moral relativist concludes that cultures cannot evaluate or criticize other cultural perspectives in the absence of any objective standard of morality, essentially leveling all moral systems and limiting their scope to within a given society.
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
Every human being carries with them a moral code of some kind. For some people it is a way of life, and they consult with their code before making any moral decision. However, for many their personal moral code is either undefined or unclear. Perhaps these people have a code of their own that they abide to, yet fail to recognize that it exists. What I hope to uncover with this paper is my moral theory, and how I apply it in my everyday life. What one does and what one wants to do are often not compatible. Doing what one wants to do would usually bring immediate happiness, but it may not benefit one in the long run. On the other hand, doing what one should do may cause immediate unhappiness, even if it is good for oneself. The whole purpose of morality is to do the right thing just for the sake of it. On my first paper, I did not know what moral theories where; now that I know I can say that these moral theories go in accordance with my moral code. These theories are utilitarianism, natural law theory, and kantianism.
Mustapha Mond is the most powerful character in Brave New World by Aldous Huxley. Mond keeps scientific and historic documents from reaching the people. Mond believes that science, religion, and art threaten Brave New World if let out, but religion would be bane of Brave New World.
James Rachels expresses his thoughts on what a satisfactory moral theory would be like. Rachels says a “satisfactory theory would be realistic about where human beings fit in the grand scheme of things” (Rachels, 173). Even though there is an existing theory on how humans came into this world there is not enough evidence to prove the theory to be correct. In addition to his belief of knowing how our existence came into play, he also has a view on the way we treat people and the consequences of our actions. My idea of a satisfactory moral theory would be treating people the way we wish to be treated, thinking of what results from our doings, as well as living according to the best plan.
To act morally means one must think and act in such a way that always considers, supports, and attempts to improve general welfare; furthermore, such thoughts and actions must occur because of moral intentions, not just because one has to. Also, pre-defined rules exist for the common good and these rules help with moral judgment. Such rules would include “no killing”, “no stealing”, and “no lying”. These don’t exist to provide an advantage or cause disadvantage—they exist simply for the good of every individual. To have morality means one must always adhere to these rules no matter the consequences, who is affected, or how it happens, because they only ensure the most good for everyone. However, one’s own standards for morality must also remain considerate of that of others’.
A utilitarian approach to moral reasoning is also one where different options are weighed, although utilitarians are interested in minimising harm and maximising benefit. Importantly, utilitarians hold a universal perspective when reasoning, where they consider the impact upon all those who may be affected, who have interests of their own (Grace & Cohen 2013: 14-15).
Harman, G. (2000). Is there a single true morality?. Explaining value and other essays in moral philosophy (pp. 77-99). Oxford: Clarendon Press ;.
During Michael Sandel’s lecture, the two moral reasoning’s he described was Consequentialist and Categorical moral reasoning. According to Sandel, Consequentialist moral reasoning locates morality in the consequence of an act, while Categorical moral reasoning located morality in certain duties and rights. (Harvard University (Producer), n.d.)