Moral Realism and Irrealism, Miscellaneous

Evolutionary debunkers claim that evolutionary explanations of moral phenomena lead to sceptical conclusions. The aim of this paper is to show that even if we grant debunkers the speculative claims that evolution provides the best explanation of moral phenomena and that there are no other moral phenomena for which moral facts/properties are indispensable, the sceptical conclusions debunkers seek to establish still do not follow. The problem for debunkers is to link the empirical explanatory claim to the normative conclusion that moral (...) beliefs are unjustified. The paper argues that debunkers face a dilemma, and that neither of the two options available to them supports the sceptical (normative) conclusions for which they aim. Consequently, it is claimed, the dialectical force of evolutionary debunking arguments is, at best, exceedingly weak. (shrink)

Recent authors, emphasizing Newman’s distaste for natural theology—especially William Paley’s design argument—have urged us to follow Newman’s lead and reject design arguments. But I argue that Newman’s own argument for God’s existence (his argument from conscience) fails without a supplementary design argument or similar reason to think our faculties are truth-oriented. In other words, Newman appears to need the kind of argument he explicitly rejects. Finding Newman’s rejection of natural theology to stem primarily from factors other than worries about cogency, (...) however, I further argue that there is little reason not to pursue design arguments in order to save the argument from conscience. (shrink)

The aim of this essay is to set out an argument for moral objectivity. A brief sketch of the considerations at issue should help make it possible to keep sight of the forest amid the profusion of trees.

This book is divided into four parts with a total of nine chapters, all of which had been previously published, some as far back as 1959. The first part, entitled "Custom versus Ideal: A Case Study in the Evolution of Law and Mores," includes two articles dealing with "The Negro in Our Law." The second part, "Of Obligation: The Citizen and the Law," also contains two articles addressing, independently, the problems of civil disobedience and the relation between the lawyer and (...) his client. The third part on "Ethical Problems of Economic Policy" includes one article comparing British and American legislation against restraint of trade, one article on the ethics of competition, and one discussing the social responsibilities of business corporations. Finally, the fourth part, entitled "Force and Morals in International Relations," consists of a single paper asking whether the United Nations Charter is not going the way of the League of Nations Covenant. (shrink)

The original version of this paper was written for the PHIL 320 Worldviews course offered at the University of Michigan.

The inquiry is an introduction to the question, what is goodness? In it, realist and anti-realist accounts are considered. In Part I, two kinds of anti-realism are considered, subjectivist and strict. Subjectivism is the belief that goodness is belief-, affect-, or convention-dependent. It is suggested that subjectivism is based on an equivocation, is circular or is difficult consistently to maintain. Strict anti-realism is the belief that there is and can be no such thing as goodness. Three strict anti-realists are considered: (...) A. J. Ayer, Charles L. Stevenson and R. M. Hare. It is suggested that strict anti-realism is a kind of nihilism and that it is inconsistent with any practice. Whether strict anti-realism is true, however, is not decided. ;In Part II, three realist accounts are considered, those of G. E. Moore, Aristotle and Plato's Socrates in the Republic. It is argued that Moore's analytic and anti-holist account is false. Aristotle's substance ontological account, i.e., his 'somehow holism', is shown to be more phenomenally adequate. The hypothetical realism of Plato's Socrates in the Republic is shown to locate the good in a hierarchical ontology. ;In the Conclusion, a 'Socratic-Aristotelian' account is considered and is seen to account for certain phenomena, to accord with usage and etymology and to avoid the 'naturalistic fallacy'. It is, however, seen to have its own difficulties the consideration of which requires an additional account. (shrink)

The central claim of this dissertation is that the most plausible form of virtue theory will incorporate a number of features from an ideal observer theory, and vice versa. Virtue theorists in ethics and epistemology often characterize the virtues as those traits required for a good human life, and right action in terms of the behaviour of virtuous persons. I argue that while such positions are mistaken , a related form of ideal observer theory can capture the virtue theorists' insights. (...) The core of my dissertation lies in developing a unified metaethical/epistemological/aesthetic theory which grounds normative properties in the judgements of ideal observers. Thus, for example, an action is morally right if and only if a virtuous ideal observer would declare it to be so. These ideal observers are identified by their possession of characteristics considered ideal by a class of semi-ideal observers, who are in turn identified by their possession of traits considered ideal by psychologically healthy humans. ;Instead of appealing to human nature, we make direct appeal to our ideals---the factors which give human nature theories much of their initial plausibility. On the other hand, our ideals reflect our human needs, our way of life, etc. They are grounded in human nature and thus of interest to us, capturing a further insight from human nature theory. Like standard ideal observer theories we arrive at a metatheory which provides an attractive blend of cognitivism, while avoiding commitment to 'queer' normative facts in the world. But the ideal observers we appeal to are much more fully characterized than standard ideal observers---their characteristics are grounded in human ideals, thus providing a basis for the judgements of the ideal observers, and providing us with reason to abide by their judgements. I motivate and develop this procedure for deriving ideal observers, consider objections to the approach, and show how the theory improves upon traditional virtue and ideal observer theories. (shrink)

This paper examines Ideal Observer Theory and uses criticisms of it to lay the foundation for a revised theory first suggested by Jonathan Harrison called Ideal Moral Reaction Theory. Harrison’s Ideal Moral Reaction Theory stipulates that the being producing an ideal moral reaction be dispassionate. This paper argues for the opposite: an Ideal Moral Reaction must be performed by a passionate being because it provides motivation for action and places ethical decision-making within human grasp.

Expressionism, holism, and deflationism are central concepts in Blackburn quasi-realistic metaethics. The paper deals with these in order to evaluate the general tenability of Blackburn’s version of non-cognitivism.

An original and independent treatment of epistemology's central question--that concerning the relation between the mind and its objects. The author's answer is that of naive realism: the mind is a spectator of its objects, and the objects themselves are real and independent of it and its activity. The classical objections to such a view are examined forthrightly and yet with care; error, e.g., appears as a function of the unclarity with which some objects are apprehended rather than as evidence that (...) all objects are fictions. Professor Earle is quite willing to spell out the somewhat startling ontological consequences of his view; since whatever is an object of consciousness is real and independent, illusions differ from, say, material objects, not as non-being differs from being, but as one kind of being differs from another. The result is a contribution to metaphysics as well as to epistemology, and its conclusions in both areas are fresh and important. Part of Chapter I first appeared in this Review, VIII, 211-24.--V. C. C. (shrink)

This volume presents fourteen original essays which explore the philosophy of Simon Blackburn, and his lifetime pursuit of a distinctive projectivist and anti-realist research program. The essays document the range and influence of Blackburn's work and reveal, among other things, the resourcefulness of his brand of philosophical pragmatism.

In this paper I present Simon Blackburn’s dilemma for truth conditional theories of modality and discuss its limitations. I discuss the nature of conceptual and argumentative circularity and argue that conceptual circularity does not apply to all of the main truth conditional theories of modality and that, likewise, argumentative circularity does not apply. There is nothing wrong, in principle, with theories of the modal in non-modal terms, but attending epistemological issues are significant and have been given too little attention. I (...) conclude that Blackburn’s dilemma is insufficient for clearing the way for his own quasi-realist account of modality.RésuméDans cet article je présente le dilemme de Simon Blackburn pour les théories vériconditionnelles de la modalité, et je discute de ses limitations. Je discute la nature de circularité conceptuelle et argumentative, j’argumente que la circularité conceptuelle ne s’applique pas à toutes les théories vériconditionnelles de la modalité et que, de plus, la circularité argumentative ne s’applique pas. Il n’y a rien d’erroné, en principe, avec les théories de la modalité en termes non modaux, mais les questions épistémologiques présentes sont significatives et ont été trop peu traitées. Je conclus que le dilemme de Blackburn est insuffisant pour défricher le terrain pour sa propre conception quasi-réaliste de la modalité. (shrink)

The paper proposes and defends the following characterization of response dependent property: a property is response-dependent iff there is a response-dependence biconditional for a concept signifying it which holds in virtue of the nature of the property. Finding out whether a property is such is to a large extent a posteriori matter. Finally, colors are response dependent: they are essentially tied to issuing the relevant experiences, so that having those experiences does give access to their, dispositional, nature. Finally, some important (...) contrary views are critically discussed in the paper. (shrink)

THE PURPOSE OF THIS ARTICLE IS NOT TO EXAMINE THE CONCEPT\nOF THE IDEAL OBSERVER AS TO ITS QUALIFICATIONS AS AN\nETHICAL THEORY, BUT TO EXPOSE THE IMPLICATIONS IT HAS FOR\nAN UNDERSTANDING OF THE ROLE OF RATIONALITY IN ETHICAL\nDISCOURSE. THE "IDEAL OBSERVER THEORY" IS REALLY NOT\nVALUE-FREE, ACCORDING TO THE AUTHOR. THE MEANING OF SUCH AN\nOBSERVER IS FULLY EXPLORED, IN TERMS OF BEING "IMPARTIAL,"\n"FULLY INFORMED," "IDEALLY RATIONAL," ETC., AND RATIONALITY\nIS FINALLY NOTED TO BE NOT A PERFECT UNIFORMITY OF\nATTITUDES AMONG IDEAL OBSERVERS BUT THE (...) FREEDOM AND\nWILLINGNESS TO ASK FOR REASONS, TO ARGUE. (STAFF). (shrink)

Cambridge professor Simon Blackburn is best known to the general public as the author of several books of popular philosophy such as  ink, Being Good andTruth: a Guide for the Perplexed. Academic philosophers also know him as the author of one of the most important books of contemporary moral philosophy, Ruling Passions, and as a former editor of the leading journal Mind.

The broadest aim of Wood’s project is the improvement of our own self-understanding by: “replacing commonly accepted ideas” about Kant’s ethical thought with “more accurate and less oversimplified ones”, the hope is that this “might help to transform our conception of our own history and of ourselves as heirs of the Enlightenment”. Our age, writes Wood, “needs Kant’s sober, principled hope for a more rational, cosmopolitan future”.