Consider all. Test All. Hold on to the good.

Illogic Primer Quotes Clippings Books and Bibliography Paper Trails Links Film

Ethics

The Nature of Moral Thinking

Go Most recent texts in moral philosophy have either concentrated on practical moral issues or else, if theoretical, have tended toward one-sided presentations of recent, fashionable views. Discussions of applied ethics cannot go very far without revealing underlying philosophical assumptions about how deeper, more general issues are treated. Similarly, recent approaches to ethics are difficult to understand without a knowledge of the context of the historical views against which these approaches are reacting. The Nature of Moral Thinking will satisfy the intellectually curious student, providing a solid and fair discussion of the classical philosophical questions about our moral thinking, surveying the main types of meta-ethical and normative ethical theories, while not excluding the more recent discussions of moral realism, of anti-realism, and of virtue morality. Francis Snare demonstrates that glib intellectualistic thinking about morality, especially in regard to relativism andsubjectivism, is seriously flawed. He also focuses attention on the question of whether particular theories of the origins of morality (for example, those of Nietzsche and Marx) undermine morality. All students and teachers of ethics and philosophy will find this book one of the most complete and detailed introductory-level surveys of the foundations of ethics with emphasis on the problems of the subjectivity, the relativity, and the origins of morality. ~ Product Description

Beyond Good and Evil

Go Represents Nietzsche's attempt to sum up his philosophy. Returning to a favorite theme, he offers a wealth of fresh insights into what he saw as the self-destructive urge of Christianity, the prevalence of "slave moralities" and the terrible dangers in the pursuit of philosophical or scientific truth.

What We Owe to Each Other

Go

How do we judge whether an action is morally right or wrong? If an action is wrong, what reason does that give us not to do it? Why should we give such reasons priority over our other concerns and values? In this book, T. M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other. According to his contractualist view, thinking about right and wrong is thinking about what we do in terms that could be justified to others and that they could not reasonably reject. He shows how the special authority of conclusions about right and wrong arises from the value of being related to others in this way, and he shows how familiar moral ideas such as fairness and responsibility can be understood through their role in this process of mutual justification and criticism. Scanlon bases his contractualism on a broader account of reasons, value, and individual well-being that challenges standard views about these crucial notions. He argues that desires do not provide us with reasons, that states of affairs are not the primary bearers of value, and that well-being is not as important for rational decision-making as it is commonly held to be. Scanlon is a pluralist about both moral and non-moral values. He argues that, taking this plurality of values into account, contractualism allows for most of the variability in moral requirements that relativists have claimed, while still accounting for the full force of our judgments of right and wrong. ~ Product Description

The Moral Psychology Handbook

Go The Moral Psychology Handbook offers a survey of contemporary moral psychology, integrating evidence and argument from philosophy and the human sciences. The chapters cover major issues in moral psychology, including moral reasoning, character, moral emotion, positive psychology, moral rules, the neural correlates of ethical judgment, and the attribution of moral responsibility. Each chapter is a collaborative effort, written jointly by leading researchers in the field. John M. Doris is Associate Professor in the Philosophy-Neuroscience-Psychology Program and Philosophy Department, Washington University in St. Louis. ~ Product Description

Moral Knowledge and Ethical Character

Go This book presents an ethical theory that uniquely integrates naturalistic and rationalistic elements. Robert Audi develops his theory in four areas: moral epistemology, the metaphysics of ethics, moral psychology, and the foundations of ethics. Comprising both new and published work, the book sets forth a moderate intuitionism, clarifies the relation between reason and motivation, constructs a theory of intrinsic value and its place in moral obligation, and presents a sophisticated account of moral justification. The concluding chapter articulates a new normative framework built from both Kantian and intuitionist elements. Connecting ethics in novel ways to both the theory of value and the philosophy of action, the essays explore topics such as ethical intuition, reason and judgement, and virtue. Audi also considers major views in the history of ethics, including those of Aristotle, Hume, Kant, Mill, Moore, and W. D. Ross, and engages contemporary work on autonomy, responsibility, objectivity, reasons, and other issues. Clear and conceptually rich, this book makes vital reading for students and scholars of ethics.

Bertrand Russell on Christian Ethics

Go

The fundamental defect of Christian ethics consists in the fact that it labels certain classes of acts ‘sins’ and others ‘virtue’ on grounds that have nothing to do with their social consequences.

D.H. Monro on Subjectivist Definitions of Morality

Go

One suspects that some modern philosophers have used the device of defining morality as a means of softening the rigours of subjectivism. They are unable to accept an objectivist ethic, and feel forced to conclude that moral utterances merely express attitudes that men happen to have acquired. They are, however, reluctant to accept the consequence that they have no reason for condemning the moral attitudes of (say) Hitler except that they do not happen to share them. They try to avoid this conclusion by saying that it applies only to certain kinds of attitude. Others may be excluded simply because, by definition, they are not moral. ¶ It is clear, however, that to say … that moral desires are, by definition, those impersonal desires which we want others to share does not excuse us from saying why we think that personal desires should yield to impersonal ones, when they conflict; nor does it justify us in condemning another man if he prefers to give precedence to personal desires. Again, to say … that moral principles are, by definition, ‘universalizable’ does not automatically justify a preference for universalizable principles over ones that cannot be universalized. The hard questions for subjectivism still remain, however morality is defined.

Bertrand Russell on Euthyphro’s Dilemma

Go

If you are quite sure there is a difference between right and wrong, you are then in this situation: Is that difference due to God’s fiat or is it not? If it is due to God’s fiat, then for God Himself there is no difference between right and wrong, and it is no longer a significant statement to say that God is good. If you are going to say, as theologians do, that God is good, you must then say that right and wrong have some meaning which is independent of God’s fiat, because God’s fiats are good and not good independently of the mere fact that he made them. If you are going to say that, you will then have to say that it is not only through God that right and wrong came into being, but that they are in their essence logically anterior to God.

C.S. Lewis on Moral Deliberation

Go

The difficulty of explaining even a boy’s thought entirely in terms of his wishes is that on such large questions as these he always has wishes on both sides. Any conception of reality a sane mind can admit must favor some of its wishes and frustrate others.

Clyde Kluckhohn on Universal Moral Truths

Go

Every culture has a concept of murder, distinguishing this from execution, killing in war, and other "justifiable homicides." The notion of incest and other regulation upon sexual behavior, the prohibition upon untruth under defined circumstances, of restitution and reciprocity, of mutual obligation between parents and children — these and many other moral concepts are altogether universal.

US Commission on International Human Rights

Go

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

The Hippocratic Oath and Declaration of Geneva

Go

I swear by Apollo the physician, and Aesculapius the surgeon, likewise Hygeia and Panacea, and call all the gods and goddesses to witness, that I will observe and keep this underwritten oath, to the utmost of my power and judgment.

I will reverence my master who taught me the art. Equally with my parents, will I allow him things necessary for his support, and will consider his sons as brothers. I will teach them my art without reward or agreement; and I will impart all my acquirement, instructions, and whatever I know, to my master’s children, as to my own; and likewise to all my pupils, who shall bind and tie themselves by a professional oath, but to none else.

Nor shall any man’s entreaty prevail upon me to administer poison to anyone; neither will I counsel any man to do so. Moreover, I will get no sort of medicine to any pregnant woman, with a view to destroy the child.

Further, I will comport myself and use my knowledge in a godly manner.

I will not cut for the stone, but will commit that affair entirely to the surgeons.

Whatsoever house I may enter, my visit shall be for the convenience and advantage of the patient; and I will willingly refrain from doing any injury or wrong from falsehood, and (in an especial manner) from acts of an amorous nature, whatever may be the rank of those who it may be my duty to cure, whether mistress or servant, bond or free.

Whatever, in the course of my practice, I may see or hear (even when not invited), whatever I may happen to obtain knowledge of, if it be not proper to repeat it, I will keep sacred and secret within my own breast.

If I faithfully observe this oath, may I thrive and prosper in my fortune and profession, and live in the estimation of posterity; or on breach thereof, may the reverse be my fate!

Bertrand Russell on Placebos

Go The fact that a belief has a good moral effect upon a man is no evidence whatsoever in favor of its truth.

C. S. Lewis on the Idea of Morality

Go

There is a story about a schoolboy who was asked what he thought God was like. He replied that, as far as he could make out, God was ‘the sort of person who is always snooping around to see if anyone is enjoying himself and then trying to stop it’. And I am afraid that is the sort of idea that the word Morality raises in a good many people’s minds: something that interferes, something that stops you having a good time. In reality, moral rules are directions for running the human machine. Every moral rule is there to prevent a breakdown, or a strain, or a friction, in the running of that machine. That is why these rules at first seem to be constantly interfering with our natural inclinations. When you are being taught how to use any machine, the instructor keeps on saying, ‘No, don’t do it like that,’ because, of course, there are all sorts of things that look all right and seem to you the natural way of treating the machine, but do not really work.

Illustrations of the Tao

Go

The following illustrations of the Natural Law are collected from such sources as come readily to the hand of one who is not a professional historian. The list makes no pretence of completeness. It will be noticed that writers such as Locke and Hooker, who wrote within the Christian tradition, are quoted side by side with the New Testament. This would, of course, be absurd if I were trying to collect independent testimonies to the Tao. But (1) I am not trying to prove its validity by the argument from common consent. Its validity cannot be deduced. For those who do not perceive its rationality, even universal consent could not prove it. (2) The idea of collecting independent testimonies presupposes that ‘civilizations’ have arisen in the world independently of one another; or even that humanity has had several independent emergences on this planet. The biology and anthropology involved in such an assumption are extremely doubtful. It is by no means certain that there has ever (in the sense required) been more than one civilization in all history. It is at least arguable that every civilization we find has been derived from another civilisation and, in the last resort, from a single centre — ‘carried’ like an infectious disease or like the Apostolical succession.

The Abolition of Man

Go

Lewis observes that man’s increasing power over nature is at the same time the unavoidable empowering of some men over other men, whether it be nation over nation, the majority over the minority, or this generation over the next. “Each new power won by man is a power over man as well. Each advance leaves him weaker as well as stronger.” Lewis imagines that day when science conquers the last domain of nature, human nature, and gains the power to determine even what it is to be human. Released thereby from the dictates of the Tao, an ultimate rule that guides behavior and law in conformity with the natural order, we will have recourse only to impulse, to emotion, to whim. “At the moment, then, of Man’s victory over Nature, we find the whole human race subjected to some individual men, and those individuals subjected to that in themselves which is purely ‘natural’ — to their irrational impulses. Nature, untrammelled by values, rules the Conditioners and, through them, all humanity. Man’s conquest of Nature turns out, in the moment of its consummation, to be Nature’s conquest of Man.” Our defeat by nature is the inevitable outcome of making ourselves mere constituents of nature. “Either we are rational spirit obliged forever to obey the absolute values of the Tao, or else we are mere nature to be kneaded and cut into new shapes for the pleasures of masters who must, by hypothesis, have no motive but their own ‘natural’ impulses.” Lewis’ Abolition of Man has been widely lauded as one of the great prophetic works of the twentieth century. ~ Afterall

Alfred North Whitehead on What Morality Is

Go

What is morality in any given time or place? It is what the majority then andthere happen to like, and immorality is what they dislike.

Margaret Sanger on Eugenics and the “Doctrine” of Birth Control

Go

Eugenists may remember that not many years ago this program for race regeneration was subjected to the cruel ridicule of stupidity and ignorance. Today Eugenics is suggested by the most diverse minds as the most adequate and thorough avenue to the solution of racial, political and social problems. The most intransigent and daring teachers and scientists have lent their support to this great biological interpretation of the human race. The war has emphasized its necessity.¶ The doctrine of Birth Control is now passing through the stage of ridicule, prejudice and misunderstanding. A few years ago this new weapon of civilization and freedom was condemned as immoral, destructive, obscene. Gradually the criticisms are lessening — understanding is taking the place of misunderstanding. The eugenic and civilizational value of Birth Control is becoming apparent to the enlightened and the intelligent.

Miguel de Unamuno on Guilt and Conscience

Go

The fact that society is guilty aggravates the guilt of each one, and he is most guilty who most is sensible of the guilt. Christ, the innocent, since he best knew the intensity of guilt, was in a certain sense the most guilty. In him the culpability, together with the divinity, of humanity arrived at the consciousness of itself. Many are wont to be amused when they read how, because of the most trifling faults, faults at which a man of the world would merely smile, the greatest saints counted themselves the greatest sinners. But the intensity of the fault is not measured by the external act, but by the consciousness of it, and an act for which the conscience of one man suffers acutely makes scarcely any impression on the conscience of another. And in a saint, conscience may be developed so fully and to such a degree of sensitiveness that the slightest sin may cause him more remorse than his crime causes the greatest criminal. And sin rests upon our consciousness of it, it is in him who judges and in so far as he judges. When a man commits a vicious act believing in good faith that he is doing a virtuous action, we cannot hold him morally guilty, while on the other hand that man is guilty who commits an act which he believes to be wrong, even though in itself the act is indifferent or perhaps beneficent. The act passes away, the intention remans, and the evil of the act is that it corrupts the intention, that in knowingly doing wrong a man is predisposed to go on doing it, that it blurs the conscience. And doing evil is not the same being evil. Evil blurs the conscience, and not only the moral conscience, but the general, psychical consciousness. And everything that exalts and expands conscious is good, while that which depresses and diminishes it is evil.

St. Francis of Assisi on Being and Instrument

Go

Lord, make me an instrument of your peace. Where there is hatred, let me sow love. Where there is injury, pardon. Where there is doubt, faith. Where there is despair, hope. Where there is darkness, light. Where there is sadness, joy. O Divine Master, grant that I may not so much seek to be consoled, as to console; to be understood, as to understand; to be loved, as to love. For it is in giving that we receive. It is in pardoning that we are pardoned, and it is in dying that we are born to Eternal Life. Amen.

David Hume on Subjective, Emotivist Morality

Go

Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice. In which-ever way you take it, you find only certain passions, motives, volitions and thoughts. There is no other matter of fact in the case. The vice entirely escapes you, as long as you consider the object. You never can find it, till you turn your reflection into your own breast, and find a sentiment of disapprobation, which arises in you, towards this action. Here is a matter of fact; but ’tis the object of feeling, not of reason. It lies in yourself, not in the object. So that when you pronounce any action or character to be vicious, you mean nothing, but that from the constitution of your nature you have a feeling or sentiment of blame from the contemplation of it. Vice and virtue, therefore, may be compar’d to sounds, colours, heat and cold, which, according to modern philosophy, are not qualities in objects, but perceptions in the mind: And this discovery in morals, like that other in physics, is to be regarded as a considerable advancement of the speculative sciences; tho’, like that too, it has little or no influence on practice. Nothing can be more real, or concern us more, than our own sentiments of pleasure and uneasiness; and if these be favourable to virtue, and unfavourable to vice, no more can be requisite to the regulation of our conduct and behaviour.

William G. Sumner on Morals from Tradition, Custom, Habit

Go

We learn the morals as unconsciously as we learn to walk and hear and breathe, and [we] never know any reason why the [morals] are what they are. The justification of them is that when we wake to consciousness of life we find them facts which already hold us in the bonds of tradition, custom, and habit.

George MacDonald on the One Principle of Hell

Go

Jesus is a king because his business is to bear witness to the truth. What truth? All truth; all verity of relation thoughout the universe — first of all, that his father is good, perfectly good; and that the crown and joy of life is to desire and do the will of the eternal source of will, and of all life. He deals thus the death-blow to the power of hell. For the one principle of Hell is “I am my own. I am my own king and my own subject. I am the centre from which go out my thoughts; I am the object and end of my thoughts; back upon me as the alpha and omega of life, my thoughts return. My own glory is, and ought to be, my chief care; my ambition, to gather regards of men to the one centre, myself. My pleasure is my pleasure. My kingdom is — as many as I can bring to acknowledge my greatness over them. My judgment is the faultless rule of things. My right is — what I desire. The more I am all in all to myself, the greater I am. The less I acknowledge debt or obligation to another; the more I close my eyes to the fact that I did not make myself; the more self-sufficing I feel or imagine myself — the greater I am.” …