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Excerpt from “The Immorality of Morals and the Future of Amorality”
Most authors seem to promote one or the other of two functions for morality, internal cohesion and external threat. However morality served both equally well. In Darwinism, Dominance and Democracy by Somit and Peterson, the authors state, "Humans are social primates, closely (almost embarrassingly) akin genetically to the chimpanzees and only slightly less so to the gorillas. Working over at least 10 million years, natural selection has endowed the social primates with a predisposition (to understate the matter) for hierarchical social structures. That is, they invariably form groups, troops, tribes, and societies characterized by marked differences in individual status in terms of dominance and submission, command and obedience, and by unequal access to many of the good things of life. This form of morality then serves inclusive fitness; it is there for one reason, to improve the survivability of the tribe. SOMIT AND PETERSON later state, "Indoctrinability, then, together with dominance, hierarchy, and obedience, is one of the innate behavioral capacities and characteristics of our species. As might be expected, in most instances indoctrinability serves to support and reinforce these generally authoritarian tendencies. Under other and fairly special conditions, though, indoctrinability provides a window of opportunity for the acceptance of democratic ideas and of political actions that, if successful, lead to the establishment of a democratic polity." And later, "From a neo-Darwinian perspective, individual selection for indoctrinability in a language-capable species makes sound evolutionary sense. When individuals accept the same values, conflict and violence will be diminished, resulting in a more stable society. From the vantage point of the conforming individual, relative order and tranquility, in turn, are likely to result in greater reproductive success and, hence, inclusive fitness."
The idea of morals and values are one of the most debated topics in the world of critical thinking. Life times can be spent philosophizing about the morality of our human race and the shared “innate” values. Hence forth this excerpt which talks directly (as well as indirectly) about the genealogy of values and morals in a society of humans comparatively to that of nature.
There are many ideas brought forth from this paragraph, most stemming from the doctor of the Natural Selection, Charles Darwin. The basis of Darwin’s studies stem from change over a long period of time for the betterment of a group or species. Darwin’s studies that mostly of physiological changes revert to development of needed traits for the increased survival of a group.
In the article “Moral Disagreements”, Kwame Anthony Appiah discusses how disagreements occur when value based questions are asked. Appiah states the relevance of this topic by mentioning that individuals do not have to go to distances in order to be engaged in a moral discussion. Due to technology the world is more connected than ever, brining everyone together regardless of location. This results in the display of various cultures, believes and values. It is important to keep in mind that “if we are to encourage cosmopolitan engagement, moral conversations between people across societies, we must expect disagreements.” According to Appiah it is crucial to understand that every society is unique. There are similarities across societies
In Ruth Benedict’s “Ethics are Relative”, she argues that because morals and values change with time and across culture, there can be no solid judgment for any action to be consistently deemed “right” or “wrong”, since the same action will be viewed differently when considered from different points of view. Benedict’s primary assertion is that the ethics seen as good or bad by modern cultures are not better to those found in primitive cultures, but are the values we have developed over time. “Most of the simpler cultures did not gain the wide currency of the one which, out of our experience, we identify with human nature, but this was for various historical reasons, and certainly not for any that gives us as its carriers a monopoly of social
While maintaining a open look of this moral law, Lewis presents two objections one would present to the moral law: “The moral law is just herd instinct” and “Morality is just social convention. The moral law is not a herd instinct due to man’s choice to suppress stronger instincts in fa...
Pinker’s “The Moral Instinct” evaluates the modern views of morality and how it is impacted by outside forces like culture and evolution. A universal morality will advance our race past the limitations of beliefs and society. Morality is hard to rationalize, but it is definitely possible with the help of reasoning and basic
On The Genealogy of Morals, Essay I refers to the second stage of human morality—the emergence of the concepts of "Good" and "Evil" as categories o...
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...
Virtue ethics is a moral theory that was first developed by Aristotle. It suggests that humans are able to train their characters to acquire and exhibit particular virtues. As the individual has trained themselves to develop these virtues, in any given situation they are able to know the right thing to do. If everybody in society is able to do the same and develop these virtues, then a perfect community has been reached. In this essay, I shall argue that Aristotelian virtue ethics is an unsuccessful moral theory. Firstly, I shall analyse Aristotelian virtue ethics. I shall then consider various objections to Aristotle’s theory and evaluate his position by examining possible responses to these criticisms. I shall then conclude, showing why Aristotelian virtue ethics is an unpractical and thus an unsuccessful moral theory in reality.
According to Darwin and his theory on evolution, organisms are presented with nature’s challenge of environmental change. Those that possess the characteristics of adapting to such challenges are successful in leaving their genes behind and ensuring that their lineage will continue. It is natural selection, where nature can perform tiny to mass sporadic experiments on its organisms, and the results can be interesting from extinction to significant changes within a species. Human beings are no exception to biological evolution. Like other organisms around the world, humans have significantly changed over time and have developed all sorts of diverse characteristics.
Immanuel Kant addresses a question often asked in political theory: the relationship between practical political behavior and morality -- how people do behave in politics and how they ought to behave. Observers of political action recognize that political action is often a morally questionable business. Yet many of us, whether involved heavily in political action or not, have a sense that political behavior could and should be better than this. In Appendix 1 of Perpetual Peace, Kant explicates that conflict does not exist between politics and morality, because politics is an application of morality. Objectively, he argues that morality and politics are reconcilable. In this essay, I will argue two potential problems with Kant’s position on the compatibility of moral and politics: his denial of moral importance in emotion and particular situations when an action seems both politically legitimate and yet almost immoral; if by ‘politics’, regarded as a set of principles of political prudence, and ‘morals’, as a system of laws that bind us unconditionally.
In every civilized society you will always find many varying forms of morality and values, especially in the United States of America. In Societies such as these you find a mosaic of differing religions, cultures, political alignments, and socio economic backgrounds which suggests that morality and values are no different. In Friedrich Nietzsche’s book, Beyond Good and Evil, Nietzsche discusses morality and the two categories that you will find at the very basis of all varieties of morality. One category of morality focuses on the “Higher Man” and his superiority to all those under him and his caste. The second system is derived from those of a lower caste that may be used by those in higher castes to further themselves and society. These categories as described by Nietzsche are known as Master Morality and Slave Morality. In this modern time in our culture, morality is becoming a more polarizing topic than ever before. Morality is often times held synonymous with religious practice and faith, although morality is an important part of religion and faith, everyone has some variation of morality no matter their religious affiliation or lack thereof. Friedrich Nietzsche’s theories on morality, Master and Slave Morality, describe to categories of morality which can be found at the very basis of most variations of morality. Master and Slave morality differ completely from each other it is not uncommon to find blends of both categories from one person to another. I believe the Master Morality and Slave Morality theories explain not only religious affiliations but also political alignments and stances on certain social issues in American society. By studying the origins and meanings of Nietzsche’s theories, comparing these theories to c...
Charles Darwin has five parts to his theory of natural selection, firstly the “Geometric increase” which claims that “all living things reproduce in great numbers”, meaning that species may survive but not all will survive because, the resources used for survival for instance ,food will not be enough for all living things. “The struggle for existence” because there is a limited number of resources and can only sustain some and not all, not all living things will survive, however the question lies in which living being will survive?. “Variation” is the third part of natural selection which claims that within those living things there are variations within them that will determine whic...
Taking this to be true, Kaufman argues that there is every reason to believe that on the whole our moral judgments will tend to be true. Furthermore, when we take the moral realist’s argument that morality has a deep connection with human flourishing, there are evolutionary reasons, Kaufman believes, for believing that there is a connection between moral judgments and actions that for the most part promote our well being.
In David Hume’s A Treatise of Human Nature, he divides the virtues of human beings into two types: natural and artificial. He argues that laws are artificial and a human invention. Therefore, he makes the point that justice is an artificial virtue instead of a natural virtue. He believed that human beings are moral by nature – they were born with some sense of morality and that in order to understand our “moral conceptions,” studying human psychology is the key (Moehler). In this paper, I will argue for Hume’s distinction between the natural and artificial virtues.
Darwin writes on how a species will adapt to its environment given enough time. When an animal gains a genetic edge over its competitors, be they of the same species or of another genus altogether, the animal has increased its chance of either procreation or adaptation. When this animal has this beneficial variance, the advantage becomes his and because of this, the trait is then passed on to the animals offspring.
"It may be said that natural selection is daily and hourly scrutinizing, throughout the world, every variation, even the slightest; rejecting that which is bad, preserving and adding up all that is good" wrote Charles Darwin in chapter 4:Natural Selection.