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An ethics of idealism
What is an idealist ethics?
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At the personal level
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At the level of community
William Sweet
 “Philosophical Foundations, Cultural Integrity, and Human Rights,”
in Universitas - Monthly Review of Philosophy and Culture [Fu Jen
University], 354 (November 2003): 183-194. [English and Chinese]
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“Philosophy, Culture, and the Future of Tradition” in Dialogue
between Christian Philosophy and Chinese Culture, (ed. Paschal
Ting and George F. McLean), Washington, DC: Council for
Research and Values in Philosophy, 2002
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“Value Inquiry, Cultural Diversity, and Ecumenism,” in The Future of
Value Inquiry, (ed. Matti Häyry and Tuija Takala), [Value Inquiry
Book Series 112], Amsterdam: Rodopi Publishers, 2001, pp. 173183.
personal level
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Assumptions:
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human beings have natures, functions, and purposes
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Have a rational end -> flourishing
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Are social; live in community; historical beings
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capacities and potentialities that must be developed –
preferably by themselves (‘self-realization’)
participate in practices, have functions, traditions, cultures
 rooted in a series of (natural and social) relations.
 ‘station and its duties’ (F.H. Bradley)
Are individual, free, autonomous
‘social’ and ‘individual’ dimensions brought together by
(the recognition of) a common good.
What follows?
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a common good
community is ‘rational’
one’s identity or self is based in community
the possibility of membership in a spiritual community (but not
required)
people have (natural) duties to that community
individuals called to build community (solidarity)
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community requires diversity
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this approach to ethics
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does not dictate a particular model of human flourishing
does not exclude particular goods or practices in advance
recognizes that different situations give rise to different
understandings of the good
recognizes that all understandings of the good are incomplete
(teleological, but not closed)
is open to metaphysics and religion, though does not require
them
is open to new experience
has a focus on practice and on community life
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(in principle) respectful of traditions, although no existing
institution is ‘complete’
recognises that reality is diverse, that different minds could
uncover it – and that different people do uncover it in different
ways.
no inherent conflict between the individual and the community
pluralistic; no particular expression of the good is privileged
a focus on moral practice and ‘ethical activism’ and, therefore,
rights
recognises value in laws and institutions as manifestations of
human spirit and activity
these elements serve as points from which discussion can
begin
has the potential to cross cultural boundaries
community level
 Assumptions
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Communication occurs
There is a common / shared space (interests, values, and
ideas)
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the nature and value of life (objective and material conditions--e.g.,
food, water, shelter and security, as well as satisfaction of
intellectual, moral and spiritual, needs).
these needs are common needs
we are capable of sharing a discourse or language and ‘practices’
with others to pursue these interests
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There is mutual recognition of one another as beings with
whom we can live and act
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There are dominant ideas
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a recognition that all do or can share a number of beliefs, attitudes, and
opinions, about basic human needs how nature works (‘dominant
ideas.’)
these ideas and interests are objective
are necessary to practices, culture and traditions
the set of the dominant ideas in a culture defines that culture’s tradition
and its morals.
Dominant ideas are not arbitrary or casual (but not necessary)
Dominant ideas are not static
Dominant ideas have a claim on us and provide a way through which
we understand the world around us.
Continued Dialogue is possible
Other Presuppositions
participants in dialogue recognise:
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1) that different perspectives are ultimately committed to the
recognition of truth, and of acting on this truth;
2) these different perspectives contain 'truth‘;
3) there is a truth or set of truths which all do or can come to share,
and all cultures share in some truth;
4) no one group has articulated (or can articulate) all the truth--that
there can be a growth in one's understanding of one's own truth;
5) these truths are to be found in the values and the facts present in
the experience, discourse, and other practices of all;
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6) that one's 'local' or 'personal' views — “comprehensive doctrines”
— are inseparable from what one is, and cannot be separated into
a private sphere, independent of the public realm;
7) all discussion must begin with these basic commitments.
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challenge the claims
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that separation of the public and private is possible,
that separation of private conviction from public discourse is necessary
for social harmony, and
that there is a purely neutral position—each perspective is another
'commitment' to be brought into dialogue.
Conditions for success (summary)
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the respect of others in their differences
there are interests, values, and concerns among people of different
cultural traditions that all share,
these values, interests, and concerns are shared because there is a
fundamental non-arbitrary relation between them and how the
world--reality--is.
Exhibit integrity
Don’t have to agree (at least, to begin with) about which values are
superior to others.
Don’t restrict to / reduce to / solely the set of presently existing
human individuals.
Implications: cultural identity and cultural integrity
What is identity?
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a notoriously vague and puzzling notion
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involves continuity and stability of consciousness over
time
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involves coherence in one’s ideas and beliefs.
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requires a sameness that is more than a continuity
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the presence of a systematic way of organizing or
addressing one’s desires and wishes--i.e., one’s will
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having a history--a past, and the promise or expectation
of a future
Implications: cultural identity and cultural integrity
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often want to identify what it is that distinguishes one
person from another, but also acknowledge that they
have a good deal in common
does not imply.
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something that that person has any control over
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does not follow that it is an intrinsic value
See: “Philosophical Foundations, Cultural Integrity, and Human
Rights,” in Universitas - Monthly Review of Philosophy and
Culture [Fu Jen University], 354 (November 2003): 183-194.
[English and Chinese]
(personal) integrity
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suggests a ‘wholeness’ and consistency; opposed to
incoherence and inconsistency
involves a person’s basic beliefs and values; these
beliefs and values form a ‘whole’; one acts in a way is
consistent or coherent with those beliefs and values,
and does so in a way that others can count on.
is a disposition--i.e., a way of looking at and
approaching the world, and a habitual intention to act.
we hold basic beliefs and values, but does not mean
that we always hold all the same beliefs and values.
(personal) integrity
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responds to novel situations in a way that is generally
consistent with the past; seeks to bring the present new
situation into coherence with past experience
not (just) a matter of repetition of past actions or acting
out of habit.
new experience calls us out of ourselves to act with
integrity
integrity requires not just being true to one’s past
principles, beliefs, and values, but also being true to the
reality of the situation.
requires freedom and rights
We can extend the notion of integrity to cultures
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parallels
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cultures have an identity that reflects a way of life,
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cultures have basic principles or values or beliefs that
are (more or less) coherent with one another and exhibit
a ‘wholeness’ and consistency.
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culture (or its agents and leaders) have a disposition to
act
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culture (or its agents and leaders) must act in a way that
is consistent with cultural identity and dominant ideas.
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no luxury of deciding for itself how and when to engage
in dialogue and exchange.
We can extend the notion of integrity to cultures
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cultures that exhibit cultural integrity encounter novel
situations and must respond in a way that takes account
of that novelty seriously.
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seek coherence with this novelty--and so must respond
with creativity
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this response will often lead to some change in the
culture
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cultures need not always reflect all the same views
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just as personal integrity requires freedom and rights, so
cultural integrity also requires freedom and rights
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a culture may not have the luxury of deciding for itself
how and when to engage in dialogue and exchange.
Conclusion