David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Philosophical Perspectives 18 (1):337–364 (2004)
Allow me to rehearse a familiar scenario. We all know that which ends you have has something to do with what you ought to do. If Ronnie is keen on dancing but Bradley can’t stand it, then the fact that there will be dancing at the party tonight affects what Ronnie and Bradley ought to do in different ways. In short, (HI) you ought, if you have the end, to take the means. But now trouble looms: what if you have dreadful, murderous ends? Ought you to take the means to them? Seemingly not. But fortunately, an assumption made by deontic logics1 comes to the rescue. Since ‘‘ought’’, according to this assumption, is a sentential operator, HI must really be ambiguous. It could be read either as (Narrow) You have the end ! O(you take the means) or as (Wide) O(you have the end ! you take the means). Now if Narrow is true, then you really ought to take the means to your murderous ends. But this doesn’t follow from Wide. All that follows from Wide is that you ought to either take the means to these ends or else give them up. Conclusions: (1) Since HI is on some reading true, but Narrow isn’t, Wide is true. (2) Wide accounts for the relationship between your ends and what you ought to do. This elegant scenario repeats itself in many other domains in which it seems like something can have a bearing on what some particular agent ought to do. Does what you know affect what you ought to do? Do your beliefs about what you ought to do affect what you ought to do? Do your promises affect what you ought to do? Do your beliefs affect what you ought to believe? On each of these counts, the intuitive answer is ‘‘yes’’. And so each of these questions leaves something for the moral philosopher or the epistemologist to investigate. On each count, it seems that what we all know, is that (Account) you ought, if p, to do A. But on each count, the Narrow-scope reading of the ‘‘ought’’ in this claim yields unintuitive consequences. So since Account is true, it must be true on the Wide-scope reading..
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References found in this work BETA
Thomas Scanlon (1998). What We Owe to Each Other. Belknap Press of Harvard University Press.
Jonathan Dancy (2000). Practical Reality. Oxford University Press.
Mark Andrew Schroeder (2007). Slaves of the Passions. Oxford University Press.
Immanuel Kant (2007). Groundwork of the Metaphysics of Morals. In Elizabeth Schmidt Radcliffe, Richard McCarty, Fritz Allhoff & Anand Vaidya (eds.), Late Modern Philosophy: Essential Readings with Commentary. Blackwell Pub. Ltd.
Citations of this work BETA
James Pryor (2004). What's Wrong with Moore's Argument? Philosophical Issues 14 (1):349–378.
James Pryor (2004). What's Wrong with Moore's Argument? Philosophical Issues 14 (1):349-378.
Mark Schroeder (2009). Means-End Coherence, Stringency, and Subjective Reasons. Philosophical Studies 143 (2):223 - 248.
Stephen Finlay (2010). What Ought Probably Means, and Why You Can't Detach It. Synthese 177 (1):67 - 89.
Stephen Finlay (2009). Oughts and Ends. Philosophical Studies 143 (3):315 - 340.
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