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Mind, Knowledge and Ethics > Moral reasons > Flashcards

Moral reasons Flashcards

1
Q

How can we define morality?

A

Descriptively and Normatively

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2
Q

Descriptively

A

Refers to claims about the way things are

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3
Q

Normatively

A

Refers to claims about the way things ought to be

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4
Q

What is morality in the descriptive sense?

A

The codes of conduct that happen to have been followed by different societies and groups

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5
Q

What is morality in the normative sense?

A

The codes of conduct that ought to be followed by all rational persons

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6
Q

In what sense are philosophers interested in morality?

A

The normative sense, i.e. the code of conduct that we ought to follow

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7
Q

Can normative claims be inferred from descriptive premises?

A

No

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8
Q

What is morality described as sometimes?

A

A code of conduct

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9
Q

How may we understand morality as a code of conduct?

A

It comprises of a set of norms/set of general standards/rules/principles in respect to which human conduct may be judged or directed

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10
Q

What are the different kinds of norms?

A

Social, legal, epistemic

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11
Q

What are social norms?

A

Rules that govern behaviour in groups/societies

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12
Q

What are legal norms?

A

Rules that govern behaviour in legal settings or in respect to the law

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13
Q

What are epistemic norms?

A

Rules governing our habits of belief-formation, belief-maintenance and belief relinquishment

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14
Q

What links these norms?

A

They are all general standards/rules/principles in respect to which human actions may be judged

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15
Q

What do norms express?

A

General reasons for action

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16
Q

What type of norms are we interested in?

A

Moral norms

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17
Q

Why are we interested in moral norms?

A

They offer us moral guidance and can be used as a bases for moral judgement

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18
Q

How is morality defined then?

A

In the normative sense, as a code of conduct that would be followed by rational persons

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19
Q

Why does Elizabeth Anscombe think morality as a code of conduct is an idea which is fundamentally flawed?

A

Because codes of conduct rely on code givers, and there isn’t anyone who could fit this role

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20
Q

How is morality similar to the law?

A

Like moral norms the law describes a set of general standards to which human actions may be judged directed towards

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21
Q

How is morality different to the law?

A

Those who have broken the law can still be held responsible regardless of if they were ignorant or its content or if it would have been irrational to have followed the law

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22
Q

What is the law not which morality is?

A

Public

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23
Q

Public

A

Knowable by all who they apply to and rational to anyone to follow them

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24
Q

How is morality similar to social norms?

A

Like moral norms, social norms set a general standard to which human actions may be judged and some social norms are public

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25
Q

How is morality different to social norms?

A

Unlike morality, social norms only offer reasons for action if they align with one’s desires/interests, it is permissible to flout a social norm but not a moral norm

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26
Q

We must adhere to a moral norm even when…

A

They do not align with our own desires/interests

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27
Q

Hypothetical imperative definition (Kant)

A

The practical necessity of a possible action as a means to achieving something else that one wills

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28
Q

Hypothetical imperative =

A

If you want a, you ought to b

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29
Q

Categorical imperative definition (Kant)

A

That which represented an action as objectively necessary of itself, without reference to another end

30
Q

Categorical imperative =

A

You just ought to b

31
Q

When does the hypothetical imperative evaporate?

A

If the addressee does not share the relevant end or desire

32
Q

Does the categorical imperative evaporate?

A

No, the action is objectively necessary in itself so it does not evaporate regardless of whether the addressee shares the relevant end/desire

33
Q

Social norms =

A

Hypothetical imperatives, don’t have to obey them if they have no interest

34
Q

Moral norms =

A

Categorical imperatives, even if they have no interest still need to observe the norms

35
Q

How is morality similar to the rules of a club?

A

The rules of a club set out some general standards to which human behaviour can be judged, the rules are public and inescapable

36
Q

Inescapable

A

The rules still hold regardless of whether they align with one’s desires/interests and there is no way to avoid sanction for violating the norms of morality

37
Q

How are moral norms different to the rules of a club?

A

Unlike moral norms, the rules of a club are escapable in a different way, you could just leave the club

38
Q

How are moral norms ‘inescapable’ in a much stronger sense than the rules of a club?

A

There is no way to escape being liable to sanction for violating the norms of morality, except ceasing to be a moral agent

39
Q

How do moral norms differ from other kinds of rules?

A

They are public and inescapable

40
Q

What is another feature of morality?

A

Authority

41
Q

What does morality offer us?

A

Conclusive reasons for action

42
Q

What does the theory of theological voluntarism offer?

A

Moral prescriptions are willed by/commands of God

43
Q

What gives moral reasons their particular authority?

A

They are willed by/commands of God

44
Q

What is theological voluntarism also known as?

A

The divine command theory

45
Q

How does theological voluntarism answer Anscombe’s challenge

A

The code giver is God

46
Q

Does theological voluntarism answer the authority of morality?

A

Yes, it explain why you ought to do it irrespective of other reasons to the contrary

47
Q

Does theological voluntarism explain the universality of morality?

A

Yes, explains why they apply to everyone

48
Q

Does theological meet the publicity condition?

A

Yes

49
Q

Does theological voluntarism argue that moral norms ensure happiness?

A

No, moral norms are not necessarily compatible with securing their adherents’ happiness, no guarantee that morality will lead to a happy life

50
Q

Divine punishment/rewrds

A

God’s commands have a higher sense of authority because they are backed by plausible threat of divine punishment/reward

51
Q

Objections to threat of divine punishment/reward

A

Does the fact one has power to enforce one’s commands make them more legitimate? Is the reasoning for acting morally out of cowardice of the divine intervention of God?

52
Q

Appeals to gratitude

A

God’s commands have a sense of authority because they are the commands of a loving God, we ought to follow them out of gratitude

53
Q

Objections to appeals to gratitude

A

The appropriateness of repaying benefits with gratitude must itself be imposed by God

54
Q

Appeals to goodness

A

God’s commands have a sense of authority because God only commands us to do things that are in fact good

55
Q

Objections to appeals to goodness

A

If we say God’s knowledge of right/wrong explains why his commands serve as standard for us, we are committed to the idea that there are certain standards of morality which exist independently of God

56
Q

What are the three attendant problems?

A

The incompleteness, redundancy and impotence objections

57
Q

The incompleteness objection

A

If there are certain standards which exist independently of God, there is an area of morality which cannot be explained by God

58
Q

The redundancy objection

A

If there are certain standards of morality which exist independent of God which can offer us guidance, the fact that God has commanded us to do these offers nothing further

59
Q

The impotence objection

A

If there are certain standards of morality which exist independently of God’s will, there are certain things out og God’s power to change

60
Q

Appeal to God’s pure will

A

God’s commands have a relevant sense of authority because they are the commands of God, because he wills it and his will is pure

61
Q

Objections to the appeal to God’s pure will

A

The abhorrent command objection, the no reasons/arbitrariness objection, the incoherence objection

62
Q

The abhorrent command objection

A

If it is only God’s commands that dictate moral goodness, then it is conceivable that God could command us to do bad/wrong things

63
Q

The no reasons/arbitrariness objection

A

If God’s say-so is the sole reason for the morality, there is no reason things are wrong except God’s command. God’s commands are a reflection of his own choices, there are no prior reasons for them. Morality is therefore random

64
Q

The incoherence objection

A

The ‘pure will’ system suggests that God’s will could proceed without a prior reason, this seems incoherent

65
Q

Leibnitz undermining faith objection

A

If we are saying that things are only good by the virtue of the will of God, we destroy reason we have for loving God

66
Q

The Euthyphro dilemma option 1

A

Either argue that God’s commands are determined by his perfect knowledge of right/wrong, which renders theological voluntarism open to incompleteness, redundancy and incoherence

67
Q

The Euthyphro dilemma option 2

A

Argue that God’s commands are expressive simply of God’s pure will and thereby render theological voluntarism open to abhorrent commands, arbitrariness, incoherence

68
Q

Adams response to the Euthyphro dilemma

A

Modified Divine Command Theory, act a is wrong if and only if a is contrary to the commands of a loving God

69
Q

How does Adams avoid the problems of the Euthyphro dilemma?

A

By focusing on what a loving god would do, avoids the no reason problem and the abhorrent commands, God wouldn’t command cruelty

70
Q

How does the modified command theory avoid the problem of impotence?

A

God is the source of morality, morality is grounded in the character of God. God is not subject to moral law but moral law is a feature of God’s nature

Mind, Knowledge and Ethics (10 decks)

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