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OTHER MORAL THEORIES Origin of Ethics Angelica Gonzales History of Ethnics • Socrates, as recorded in Plato's dialogues, is regarded as the father of Western ethnics. • Mostly the influence of Enlightenment moral thought that continues to shape ethics today. • Philosophical ethics could be called the study of what is good and bad, right and wrong. 3 Locating Ethics Within Philosophy Meta-ethics (philosophical questions) “What is goodness?” How are good and bad determined? Normative ethics “What should we do?” (“moral” questions) Deontology Ethical theory Utility, Virtue, (Teleological=+goals) Applied ethics What is right and wrong in specific situations Adapted from “Metaethics” http://en.wikipedia.org/wiki/MetaEthics accessed 3/3/10 4 MORAL THEORIES Different approaches played an important role in defining “the good” shaping various branches of moral theory. Virtue Ethics, Deontology, and Consequentialism. Moral Deontological Consequential that “right” exists theories:Theories (of the “Right”) (of the “Good”) Virtue, Character Basis: Absolutes Consequence Character Activity: Obeying Weighing Being Example: Universal prescriptivism Utilitarianism (Kant) Natural law Greek (Plato) Aquinas Egoism Humanistic Franklin Hedonism Naturalism Biblical 6 MORAL THEORIES & ETHICAL STANDING What has ethical standing? -individuals? -communities? -non-human animals? -plants? -the non-living environment? MORAL THEORIES & ETHICAL STANDING Virtue: Moral virtues don’t give us the resources to resolve our moral dilemmas. Kantianism: rational agents only (cruelty to animals bad only because it tends to make you the sort of person who’ll be cruel to people). Utilitarianism: those beings who can feel pleasure or pain (“The question is not, Can they reason? Nor, Can they talk? But, Can they suffer?” –Jeremy Bentham) Based on rules of moral principles. There is no ultimate rank order of the rules. Judgment of which rules apply to a situation. W.D. Ross proposed a moral theory referred to as moral pluralism. Set amount of prima facie duties that are non-absolute responsibilities. This view is deontological; nature of duty and obligation. Deontology is a view based on intuitionism. The view holds that moral values are basic (they cannot be defined by other concepts) Moral values are in not always immediately apparent. Arguments and discussions are necessary to make moral intuitions noticeable. Ross lists the following seven foundational prima facie duties (he claims as incomplete) Duties are intuitively obvious and ought to be accepted as an objective basis for ethics: Fidelity Reparation Non-Maleficence Justice Beneficence Self-Improvement These duties are impossible to rank and none are absolute. Moral duties are non-absolute. Pluralism is a framework of prima facie duties designed, with judgment, to apply towards ethical issues or dilemmas. Override any specific duty by providing adequate justification. All moral actions require justification. Moral Particularism Rejection moral rules. of general Holds that reasons for acting morally in one situation are no reason at all for acting morally in another. Moral particularism claims that there are no moral principles at all. Moral principles are not necessary for moral reasoning. What the particularist resists is that there are some general principles or rules that good judgment uses to determine moral actions. Generalism vs. Particularism What the Particularist Believes The Holism of Reasons or the variability of reasons for belief is a particularist doctrine: which says that a feature that makes one action better can make another one worse, and make no difference at all to a third. Instead, it holds that these reasons are variable: what counts as a reason in one circumstance is no reason at all in another. Case Example Just because taking property that does not belong to you constitutes stealing (and is therefore wrong) in one case, it may not constitute stealing in another case (and, therefore, may not be wrong). Dancy, “Ethical Particularism and Morally Relevant Properties” •W.D. Ross is introduced to access the position of Broads that we can generalize prima facia duties from particular cases. •The conclusion is a thorough particularism, to which our ethical decisions are made case by case, without the comforting support or awkward demands of moral principles. Overview of Feminist Transformations of Moral Theory Feminist Ethics is an attempt to revise, reformulate, or rethink traditional ethics to the extent it depreciates or devalues women's moral experience. Among others, feminist philosopher Alison Jaggar faults traditional ethics for letting women down in five related ways. First, it shows less concern for women's as opposed to men's issues and interests. Second, traditional ethics views as trivial the moral issues that arise in the socalled private world, the realm in which women do housework and take care of children, the infirm, and the elderly. Third, it implies that, in general, women are not as morally mature or deep as men. Fourth, traditional ethics overrates culturally masculine traits like “independence, autonomy, intellect, will, wariness, hierarchy, domination, culture, transcendence, product, asceticism, war, and death,” while it underrates culturally feminine traits like “interdependence, community, connection, sharing, emotion, body, trust, absence of hierarchy, nature, immanence, process, joy, peace, and life.” Fifth, and finally, it favors “male” ways of moral reasoning that emphasize rules, rights, universality, and impartiality over “female” ways of moral reasoning that emphasize relationships, responsibilities, particularity, and partiality (Jaggar, “Feminist Ethics,” 1992). Are women's “feminine” traits the product of nature/biology or are they instead the outcome of social conditioning? Are moral virtues as well as gender traits connected with one's affective as well as cognitive capacities, indeed with one's physiology and psychology? And if so, should we simply accept the fact that men and women have different moral virtues as well as different gender traits and proceed accordingly? If not, should we strive to get men and women to adhere to the same morality: a one-size-fits-all human morality? In place of these presuppositions,decidely present in most traditional ethics, they instead suggested the ontological assumption that the more connected the self is to others, the better the self is. They also offered the epistemological presupposition that the more particular, concrete, partial, and emotional knowledge is, the more likely it represents the way in which people actually experience the world. Thus, it is not surprising that “communal woman” gradually began to replace “autonomous man” in eighteenth- and nineteenth-century feminist approaches to ethics (Tong, Feminine and Feminist Ethics, 1993). Unlike non-feminist care-focused approaches to ethics, feminist ones are highly attune to gender issues. ○ Unless privileged people give up some of their advantages by fostering certain economic, political, and social changes, the charitable contributions they make here and there to alleviate human misery are mostly about making themselves feel good (Robinson, Globalizing Care: Ethics, Feminist Theory, and International Relations, 1999). The “dependency worker's” labor is characterized by care, concern, and connection to the dependent, and she typically suffers negative personal and/or professional consequences as a result of doing the essential work she does. According to Kittay, the dependency worker is obligated to the dependent because she is best suited to meet the dependent's needs. For example, the source of a mother's moral obligation to her infant is not the rights of the dependent person as a person, but rather the relationship that exists between the one in need and the one who is situated to meet the need. Proponents of these schools of feminist thought maintain that the destruction of all systems, structures, institutions, and practices that create or maintain invidious power differentials between men and women is the necessary prerequisite for the creation of gender equality. In some ways, they seem to think that, contra Held, justice precedes care. Liberal feminists maintain that the primary cause of women's subordination to men is a set of social norms and formal laws that make it hard for women to succeed in the public world. Radical feminists think the liberal feminist agenda is wrongly focuse on weak “affirmativeaction” remedies like Equal-Pay-for-Equal (or comparable)-Work and Maternity Leave. Women will remain the second-sex, in their estimation, until that day and time when women gain full control over their reproductive powers and sexual desires. Marxist/Socialist feminists disagree mainly with liberal feminists. They claim it is difficult, perhaps even impossible, for oppressed persons, (especially women) to do well in a class system. Multicultural feminists affirm much of what other schools of feminist thought say about women's status, but they fault them for not being fully attentive to the inseparability of structures and systems of gender, race, and class. As they see it, feminists should not focus exclusively on women's oppression as women or as workers or as members of a disadvantaged racial or ethnic group. Although global feminists and postcolonial feminists largely praise the work of multicultural feminists, they nonetheless regard it as a somewhat incomplete discussion of women's oppression. --- INFIBULATION Ecofeminists agree with global and postcolonial feminists that it is important for women to understand how women's interests diverge as well as converge. However, they fault them and most other feminists for not paying attention to human beings' responsibilities to non-human animals. Departing from modes of feminist thought that stress the material consequences of second-sex status, existentialist feminists focus on the psychological consequences. In The Second Sex, Simone de Beauvoir writes that, from the beginning, man has named himself the Self and woman the Other. If the Other is a threat to the Self, then women are a threat to men. If men wish to remain free, they must not only subordinate women to themselves, but also convince women they deserve no better treatment. Like existentialist feminists, psychoanalytic feminists seek an explanation of women's status in the inner recesses of women's psyche. Finally, as postmodern and third-wave feminists see it, all attempts to provide a single explanation for women's oppression is flawed. Moreover, any single explanation for “Woman's” status is simply another instantiation of so-called “phallogocentric” thought: that is, the kind of “male thinking” that insists on telling as absolute truth one and only one story about reality. Because feminist approaches to ethics tend to be gynocentric as well as gender sensitive, nonfeminist critics of them have complained that these approaches are “female-biased.” Nonetheless, feminist ethicists remain committed to the task of pulling all women towards the goal of gender equity with men. The twenty-first century will, no doubt, see new advances in feminist ethics as it meets the challenge of living in a globalized world. Use this link to find more in depth material: http://plato.stanford.edu/entries/feminism-ethics/ “The history of philosophy, including the history of ethics, has been constructed from male points of view, and has been built on assumptions and concepts that are by no means gender-neutral.” “the man of reason” – has been constructed in conjunction with a rejection of whatever has been taken to be characteristic of the feminine … women “imitate the earth.” – Plato Maleness was aligned with active, determinate, and defining form; femaleness with mere passive, indeterminate, and inferior matter. Ethics, thus, has not been a search for universal, or truly human guidance, but a gender-biased enterprise. I. Reason and Emotion II. The Public and the Private III. The Concept of Self Traditionally an admiration for the rules of reason to be appealed to in moral context, and the denigration of emotional responses to moral issues. Conversely, women often pay attention to feelings of empathy and caring to suggest what we ought to do rather than relying as fully as possible on abstract rules of reason. The private realm of the household is seen as the natural region in which women merely reproduce the species The public realm is seen as the distinctively human realm in which man transcends his animal nature The associations are extraordinarily pervasive in standard concepts and theories, in art and thought and cultural ideals, and especially in polotics. Relational self: real ties to others Individual self: unconnected to others Neil DeGrasse Tyson: http://www.youtube.com/watch?v=035lOhkNbkM http://www.upworthy.com/a-woman-shares-herday-through-google-glass-it-seems-lovely-andordinary-until-the-end An inside job. Offender focused instead of victim focused. http://www.youtube.com/watch?v=KTvSfeCRxe8