Meta-Ethics Flashcards

1
Q

What is meta-ethics?

A

The analysis of ethical language. It is about normative ethics and tries to make sense of the terms and concepts used.

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2
Q

What is normative ethics?

A

A term used to describe different moral codes of behaviour; rules b which we make moral decisions (e.g. Utilitarianism, Natural Law, Kantian ethics, Virtue ethics)

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3
Q

Why can it be difficult to establish whether ethical statements are true or false?

A

Ethical statements are not just about observable facts, but are often statements about what we believe should happen and so are not very easy to establish as true or false, as they may be expressions of points of view that are not shared by everyone.

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4
Q

What is the main question that philosophers of meta-ethics try to answer?

A

Can our ethical statements have any meaning?

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5
Q

What are moral realists?

A

They hold that moral facts are objective facts that are out there in the world. Things are good and bad independently of us. Moral values, such as kind and wicked, are real properties of people in the same way that rough and smooth are properties of physical objects.

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6
Q

What is ethical cognitivism?

A

A theory that moral values can be derived from sense experience. According to cognitivists, moral statements describe the world; it is either objectively true or false. It is the view that we can have moral knowledge.

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7
Q

What is ethical non-cognitivism?

A

A theory that ethical statements cannot be derived from sense experience. According to non-cognitivists, when someone makes a moral statement they are not describing the world, but expressing their feelings or telling people what to do. They would say that moral statements are not descriptive, they cannot be described as true or false- they are subjective.

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8
Q

What is meta-ethics concerned with?

A

The are not concerned with what the right or wrong action is in a particular circumstance, but with what it means to be mora.

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9
Q

What is ethical naturalism?

A

This theory holds that all ethical statements are the same as non-ethical (natural) ones.they are all factual, and can therefore, be verified or falsified. It can be proved true or false by looking at the evidence.

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10
Q

What is naturalistic fallacy?

A

The claim that good cannot be defined.

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11
Q

Why did G E Moore argue against ethical naturalism?

A

He said you cannot decide what is good by supporting your meaning of Good with evidence from any naturalistic property. You cannot say something is good because it is pleasurable, happy, virtuous (these qualities being naturalistic properties). Moore says you can’t define moral terms good/bad in non-moral terms. He calls this the naturalistic fallacy.

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12
Q

How does G. E Moore arrive at his thinking about ethical naturalism?

A

From his open question technique, a formula used to test whether definitions were correct or not correct. He argues that all naturalistic definitions of ethical questions will result in open questions, and therefore will be inaccurate- using non-moral terms to define moral terms- the naturalistic fallacy. We cannot define something by mere observation, and so the attempt to bring some agreed meaning to the terms good/bad is no further forward.

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13
Q

What is the open question technique?

A

A closed question is a nonsense question because the first part of the question has already answered the second part of the question; e.g. George is a brother, but is he male and a sibling? An open question is a sensible question, as we need further information from outside the question to answer the question. E.g. George is a brother, but is he a teacher? Moore concludes that a definition will be correct only when the question asked is closed and incorrect when the question is open.

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14
Q

Who did G E Moore base his argument against ethical naturalism on?

A

He based his argument on David Hume, who thinks that to derive an ‘ought’ from an ‘is’ is logically invalid. We cannot, he says, infer from a description of how the world is to how the world ought to be.

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15
Q

What alternative moral theory does G E Moore offer to ethical naturalism?

A

Intuitionism. He says we cannot define an ethical term from observation and we cannot decide whether a moral statement is true or false from our senses. However, we can use our moral intuition. Our intuition cannot be explained to someone else- it is intuition; it cannot be defined, it is just known and crucial decisions can be based on this.

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16
Q

What is the problem with intuitionism?

A

Two different people could have different intuitions about the same thing and both people would be right since for each person their intuition is right for them. We cannot objectively decide which moral proposition is right using this theory. We we are left with the difficulty in meta-ethics of working out a common understanding of ethical terms good/bad/right/wrong.

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17
Q

How does G E Moore criticise ethical naturalism using the open question theory?

A

For any natural property, it always makes sense to ask ‘is it good?’ and the fact that we can even ask this question shows that ‘good’ and ‘bad’ cannot be the names of natural properties in the way that ‘rough’ and ‘smooth’ are. To question whether something is good, still allows the possibility of people having different opinions, so moving from a factual objective statement to an ethical statement of values does not work because it leaves an open question that has not been answered.

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18
Q

What did G E Moore believe about moral properties?

A

He believed there were moral properties, but that this properties, such as goodness is a ‘non-natural’ property which is indefinable. It is a simple, unanalysable property, just as a primary colour is.

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19
Q

How did Moore say we could say whether a moral statement is true or false?

A

Through his theory of intuitionism. We cannot use our senses to tell whether something is good, but we can use our ‘moral intuition’ and so we can still say whether a moral statement is true or false. We recognise goodness when we see it- we just know if something is good. He called this a ‘simple notion’.

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20
Q

How did G E Moore explain what he meant by a ‘simple notion’?

A

He explained it by saying it is rather like trying to define the colour yellow- just as we cannot explain what ‘yellow’ is by means of definition, but only be showing someone an example, so likewise can only explain what goodness is.

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21
Q

What quote does G E Moore use to describe a ‘simple notion’?

A

“We know what ‘yellow’ is and can recognise it whenever it is seen, but we cannot actually define yellow. In the same way, we know what good is but we cannot actually define it.”

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22
Q

What quote does G E Moore use to say that goodness cannot be defined?

A

“If I am asked ‘What is good?’ my answer is that good is good, and that is the end of the matter. Or if I am asked ‘How is good to be defined?’ my answer is that it cannot be defined, and that is all I have to say about it”

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23
Q

What is H.A Prichard’s view on moral obligation? (intuitionism)

A

He discusses the moral claim ‘ought’ by saying that no definition can be given to this word, but, we all recognize its properties- everyone recognises when we ought to do a certain action, so moral obligations are obvious.

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24
Q

What does H.A. Prichard say allows us to reach a moral decision? (intuitionism)

A

Prichard thought there were two types of thinking- reason and intuition. Reason looks at the facts of a situation and intuition decides what to do. In any situation, Prichard thought that intuition would show which particular action was right and where our moral obligation lay.

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25
Q

How did H.A Prichard address the problem that people’s morals are different? (intuitionism)

A

He recognised this problem, but said this was because some people had developed their moral thinking further than others. He does not explain why, nor does he attempt to list any fundamental obligations or moral virtues. However, according to him, it would seem that intuition would not be something that everyone could use to prove goodness.

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26
Q

What does H.A Prichard say we should do if there is a conflict of obligations? (intuitionism)

A

He simple says we must look at the situation and decide which obligation is greater. If there is a conflict of intuition, than you use your reason to decide what to do.

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27
Q

In what ways does W.D. Ross’ intuitionism agree with Moore’s and H.A. Prichard?

A

He agreed that ‘right’ and ‘obligatory’ are as indefinable as ‘good

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28
Q

What does W.D. Ross say about about moral obligation? (intuitionism)?

A

He was a deontologist, arguing that it was obvious that certain types of actions, which he called prima facie duties, were right. In any particular situation we would come to recognise certain prima duties. He listed seven classes of prima facie duties.

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29
Q

What are W.D Ross’ seven classes of prima facie duties? (intuitionism)

A
  1. Duties of fidelity (e.g. promise-keeping)
  2. Duties of reparation- when we have done something wrong
  3. Duties of gratitude
  4. Duties of justice
  5. Duties of beneficience- helping others
  6. Duties of self-improvement
  7. Duties of non-maleficence- not harming others
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30
Q

What does W.D Ross say we should do when these prima facie duties conflict?

A

He says we must follow the one we think is right in the situation, and sometimes one prima facie duty will have to give way to another- this is why Ross called the prima facie duties: they are duties at first sight. However, he does not tell us how we know what a prima facie duty actually is or how to decide which one to obey in cases of conflict. He seems that he would say this depends on a person’ moral maturity.

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31
Q

What are the criticisms of intuitionism?

A
  1. Moore does not prove his theory conclusively
  2. How can we be sure that intuitions are correct?
  3. It is hard to see how intuitions can be a reliable guide to objective ethical truths
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32
Q

What do virtue ethicists say about intuitive knowledge?

A

They say that it is our emotions and practical wisdom that gives us this intuitive knowledge.

33
Q

Why is intuitionism criticised because Moore does not prove his theory conclusively?

A

The idea of knowing what is good by intuition and not by any empirical evidence is not proved conclusively by Moore- he says you either agree with him or you have not thought about it properly. However, it would seem that if the naturalistic fallacy shows that you cannot infer value judgements from natural facts by means of evidence obtained throuh the senses, then the introduction of non-natural facts and a special intuition simply shrouds the whole issue in mystery.

34
Q

Why is intuitionism criticised because we can’t be sure that our intuitions are correct?

A

How can we be sure that intuitions are correct, since people may come to different conclusions, whether using intuition or reason to reach their decisions. As sense experience cannot be used, how can we decide between our intuitions? If they contradict each other, both cannot be right, but they will be right for the person whose intuition tells him what to do. We can never know which intuition is true or false, as we do not all recognise goodness intuitively in the same way.

35
Q

Why is intuitionism criticised because it’s hard to see how intuitions can be a reliable guide for objective ethical truths?

A

Moral intuitions seem to come largely from social conditioning and differ between cultures, so it is hard to see how such intuitions can be a reliable guide to objective ethical truths.

36
Q

What do non-cognitive theories of meta-ethics say?

A

Non-cognitivism says that there is no ethical knowledge, because ethical statements are not statements that can be proved true or false. Non-cognitivists make a distinction between facts and values.

37
Q

What is emotivism?

A

Emotivists take a completely different view on moral statements and start from the premise that there is no ethical knowledge because ethical judgements are not the kinds of statements that can be true or false. Emotivism will not tell you how to live a moral life, but simply helps us understand moral statements: as actions guiding and as conveying certain attitudes.

38
Q

What quote does A.J. Ayer use on emotivism?

A

“Ethical terms do not serve only to express feelings. They are calculated also to arouse feeling, and so to stimulate action”

39
Q

What does emotivism claim we are doing when we use moral statements?

A

It says that when we talk about ‘good’ and ‘bad’, ‘right’ and ‘wrong’, we are simply expressing emotional states of approval and disapproval. Any other interpretation of ethical statements in meaningless.

40
Q

What does emotivism have its roots in?

A

The Vienna Circle, who developed logical positivism which holds roughly that any truth claim must be tested by sense experience (the verification principle). Ethical statements cannot b tested by sense experience, so they are not genuine truth claims and can only express feelings.

41
Q

What does A. J Ayer say are the only two kinds of meaningful statements?

A
  1. Analytic statements- the truth or falsity of the statement can be determined simply by understanding the terms that occur in them.
  2. Synthetic statements- the truth or falsity of the statement can be determined by checking to establish the facts either way. Tested using experience or senses.
42
Q

What is emotivism also known as?

A

As the Boo/Hurrah theory as in saying ‘murder is wrong’ we are saying ‘boo to murder’, and in saying ‘giving to charity is good’ we are saying ‘hurrah for giving to charirty’

43
Q

What quote does A.J Ayer use to say that ethical statements are an expression of emotions?

A

“In adding that this action is wrong I am not making any further statement about it. I am simply evincing my moral disapproval of it. It is as if i had said, ‘You stole that money’, in a peculiar tone of horror, or written it with the addition of some special exclamation marks”

44
Q

Why does James Rachels criticise emotivism?

A

As emotivism says that ethical statements we make can depend on our own attitudes, upbringing and feelings, it can be criticised as ‘simple subjectivism’. James Rachels said that it can lead to the notion that: “Where morality is concerned, there are no “facts” and no one is “right”.

45
Q

What does Emotivism say about the meaningfulness of ethical statements?

A

Ayer does argue that ethical statements have no factual content, but he does not believe they have no meaningful function. It simply reduces ethical statements to the level of ‘i think orange smarties are best’ and so they are simply meaningless.

46
Q

How does C.L Stevenson adjust emotivism?

A

He gave a more detailed version of emotivism. He did not use the verification principle, but discussed the emotive meaning of words- many moral terms are both descriptive and emotive, expressing also what we feel about them. So when an individual is making a moral judgement he is not only giving vent to his feelings, but he is also trying to influence others’ attitudes.

47
Q

According to C. L Stevenson’s emotivism what are ethical statements based on?

A

Emotivism connects ‘caring’, ‘approving’, ‘disapproving’ with the very meaning of the ethical words. This does mean that ethical statements can be based on emotions; however, these are not merely arbitrary, but rather are based on our experience of the world and how we want to be. He saw ethical statemetns are not only expressions of emotion, but also the result of attitudes based on fundamental beliefs.

48
Q

What does C.L Stevenson’s emotivism say ethical disagreements are?

A

Ethical disagreements between people are disagreements about fundamental principles.

49
Q

What are the criticisms of emotivism?

A
  1. Moral judgements appeal to reason
  2. May allow complete freedom of actions
  3. It has been shown in history that stimulating people to act through powerful and emotive speeches can have some unfortunate results (e.g. Hitler)
50
Q

Why is emotivism criticised because moral judgements appeal to reason?

A

As Rachels points out, moral judgements appeal to reason; they are not just expressions of feeling. So whereas the statement ‘i like orange smarties’ needs no reason, moral judgements do, or else they are arbitrary.

51
Q

Why is emotivism criticised because it may allow complete freedom of action?

A

It may be seen as allowing complete freedom of action on the grounds that everyone’s opinion is equally valid and so everyone can do as they like.

52
Q

Why is emotivism criticised because it has been shown in history that stimulating people to act through powerful and emotive speeches can have some unfortunate results?

A

Ayer does suggest that ethical statements are more than simply expressions of feelings, but that they have the intention to stimulate others to act in the way they feel is right. This is developed further by Stevenson who asks; why should one person’s feelings about a matter be any better than those of another? All emotivism can do is draw attention to the reasons why people have different views and let others decide. However, in history we can see that stimulating people to act doesn’t always lead to the right course of action (e.g. Hitler)

53
Q

What must we remember when we criticise emotivism?

A

It is important to remember that it does not purport to be an ethical theory, but is simply an analysis of the nature and content of ethical language. It starts fro the basis of logical positivism and so removes any factual content from ethical language and does not discuss ‘ethical facts’.

54
Q

Why does R.M Hare arguee against the distinction between facts and values?

A

He attacked this distinction and attempted to show that ethical language is essentially prescriptive; the role of ethical statements is to say what ought to be done and such prescriptions are moral because they are universal .

55
Q

Why does R.M Hare argue prescriptivism should be used?

A

He argues that universal prescriptivism gives a better account of the nature of ethical statements than naturalist, intuitionist or emotivist meta-ethics. He says that although these approaches are useful, universal prescriptivism is superior. It says ‘you ought to do this’, and means that everyone should do the same in similar situations. Ethical statements are prescriptive, which means they do not state facts and are not true or false, but they express our will or wishes; in other words they are like imperatives.

56
Q

What is prescriptivism?

A

A theory that ethical statements have an intrinsic sense so other people should agree with the statement and follow it.

57
Q

What does R.M Hare argue about the word ‘good’?

A

He argues that when we use the word ‘good’, we always do so in relation to a set of standards. This means that the word ‘good’ always has a descriptive meaning. If we use the word ‘good’ in a moral sense, we are using a set of stands that apply to a person or an action and we commend that person or that action. This means that the word ‘good’ also has a prescriptive meaning. This can happen with with any words that both commend and describe, such as ‘steal’ and ‘murder’.

58
Q

What does prescriptivism say ethical statements mean?

A

When we use words with an ethical meaning we use them prescriptively; ‘stealing is wrong’ really means ‘You ought not to steal and neither will I’.

59
Q

What does prescriptivism say we must do to achieve consistency in moral judgements?

A

To achieve consistency in moral judgements, when we say that someone else ought to do something, we ought to do it as well. For prescriptivism we are not only saying ‘boo to stealing’, we can say that stealing is wrong as we would not prescribe it for ourselves.

60
Q

What are the criticisms of prescriptivism?

A
  1. THere is no valid reason for following one person’s prescriptions rather than another’s
  2. Not everyone would agree that that there is no moral truth
61
Q

Why do we criticise prescriptivism because there is no valid reason for following one person’s prescriptions rather than another’s?

A

If moral judgements are founded on prescriptions, this still does not mean that there is a valid reason for following one person’ prescriptions rather than another’s. It does not necessarily mean that moral are universal, as one person’s preferences may be different from those of another.

62
Q

How does Hare recognise the problem with prescriptivism about there being no valid reason for following one person’s prescriptions rather than another’s?

A

He admitted that the fanatic who prescribed that all people of a certain race be exterminated could be making a moral judgement according to his theory. The only constraint is that one should put oneself ‘in another’s shoes’ before making the judgement and, as the terrorism and suicide bombings of the 21st century show, this does not stop the fanatic.

63
Q

Why do we criticise prescriptivism because not everyone would agree that there is no moral truth?

A

Prescriptivism says that ‘ought’ judgements are universalisable prescriptives or imperatives and not truth claims- they are not objective and there is no moral knowledge or truth. This goes against the way people approach ethics in their daily lives- in general people do think certain actions are always wrong. But according to Hare, we could just as easily choose the opposite if we wished and we could change our moral principles as we choose or as our circumstances alter.

64
Q

What are the cognitive theories of meta-ethics?

A

Ethical naturalism and intuitionism

65
Q

WHat are the non-cognitive theories of meta-ethics?

A

Emotivism and prescriptivism.

66
Q

How can words such as good/bad be used?

A

They can be used in the sense of value but also in terms of fact (e.g bad tire); not all use of words such as good/bad are used ethically.

67
Q

What does G. E Moore mean when he said you cannot decide what is good by supporting your meaning of good with evidence from any naturalistic property?

A

He means you cannot say something is good because it is pleasurable, happy, virtuous (these qualities being naturalistic properties). Moore says you can’t define moral terms good/bad in non-moral terms. He calls this the naturalistic fallacy.

68
Q

What does C L Stevenson say ethical statements are based on?

A

He said that they are expressions of attitude/opinion but these are not just based on feelings which are subject to mood swings but also based on our beliefs which are not subject to mood swings.

69
Q

What does R.M Hare agree with Ayer about?

A

He agrees with Ayer that moral statements are fundamentally expressions of opinion rather than fact, however, he says that when we make a moral statement we are not only expressing our feeling but we are encouraging others to share our attitudes- we are prescribing our opinions.

70
Q

What does R.M Hare is the main function of moral language?

A

To prescribe courses of action that the speaker intends to follow and wants other to follow too.

71
Q

What did G E Moore believe were right acts?

A

He adapted a version of utilitarianism in that he said that right acts are those that produce the most good, but he said that goodness cannot be identified with some natural property such as pleasure: goodness cannot be defined.

72
Q

What would non-cognitivists say about the meaningfulness of ethical language?

A

They would say that it is difficult for ethical language to be meaningful, as it does not give us any objective information that is subject to being true or false. Therefore some ethical philosophers claim that to speak of ethical language as meaningful is nonsense.

73
Q

What is naturalism?

A

According to this approach ‘good’ is soemthing that can be defined and has a real existence. The believe that all things are knowable using empirical evidence, including ethical statements.

74
Q

What is non-naturalism?

A

The belief that all things to do with meaning are knowable using intuition rather than empirical evidence. ‘Good’ is something that can not be defined using any type of natural experience. Good is not something that is found in things, but instead is used to describe an action or an object.

75
Q

What are the two approaches within cognitivism?

A

Naturalism and non-naturalism. They agree in principle that the ethical language is meaningful, but differ in the working out of the specifics.

76
Q

How did H.A. Pritchard develop Moore’s ideas further?

A

He said that it wasn’t only goodness that was indefinable, but also the idea of moral obligations. IN the same way that goodness is recognised by example, so are our obligations.

77
Q

Why did Hare disagree with the subjective approach in emotivism?

A

He argued that there was more to moral statements than expressing ideas or outlining behaviours. He saw statements as commanding behaviour and guiding actions because they prescribe attitudes, which can permit logical tests for consistency. He saw the statements as imperatives that must be consistent with logic.

78
Q

How could the open question argument be used to distinguish the idea of something being good from something pleasurable?

A

Suppose I said “I find hurting people pleasant”, it would make perfect sense to ask “But is it good?”, But, if pleasure=good, then it makes no sense to ask the question, because it would meaning “hurting people is good (=pleasure), but is it good?’ As long as you can still ask, of any natural quality “but is it good?” (the open question) then the quality can never be good.

79
Q

Why did J.L Mackie criticise prescriptivism?

A

He argued that morals are not universal. His reasoning was based on the concept that his preferences may be different from someone else’s and that Hare’s approach doesn’t work in practice. It wouldn’t help to suggest ‘do unto others as you would have them do unto you’ as what we would want done to us may not be the same as others want done to them.