David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Journal of Moral Philosophy 9 (3):353-375 (2012)
An influential strand of neo-Aristotelianism, represented by writers such as Philippa Foot, holds that moral virtue is a form of natural goodness in human beings, analogous to deep roots in oak trees or keen vision in hawks. Critics, however, have argued that such a view cannot get off the ground, because the neo-Aristotelian account of natural normativity is untenable in light of a Darwinian account of living things. This criticism has been developed most fully by William Fitzpatrick in his book Teleology and the Norms of Nature . In this paper, I defend the neo-Aristotelian account of natural normativity, focusing on Fitzpatrick's arguments. I argue that a natural goodness view is not impugned by an evolutionary account. Nor can neo-Aristotelian life form judgments be replaced by an evolutionary view of living things
|Keywords||biological function Thompson Fitzpatrick natural goodness moral goodness Foot|
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Citations of this work BETA
Jay Odenbaugh (forthcoming). Nothing in Ethics Makes Sense Except in the Light of Evolution? Natural Goodness, Normativity, and Naturalism. Synthese:1-25.
Micah Lott (2014). Why Be a Good Human Being? Natural Goodness, Reason, and the Authority of Human Nature. Philosophia 42 (3):761-777.
Scott Woodcock (2014). Neo-Aristotelian Naturalism and the Indeterminacy Objection. International Journal of Philosophical Studies 23 (1):20-41.
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