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Immanuel Kant Reason in Ethics. Immanuel Kant (1724-1804) Practical test: How do we tell right from wrong? Practical test: How do we tell right from wrong?

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Presentation on theme: "Immanuel Kant Reason in Ethics. Immanuel Kant (1724-1804) Practical test: How do we tell right from wrong? Practical test: How do we tell right from wrong?"— Presentation transcript:

1 Immanuel Kant Reason in Ethics

2 Immanuel Kant ( ) Practical test: How do we tell right from wrong? Practical test: How do we tell right from wrong? Theoretical question: What makes right actions right, and wrong actions wrong? Theoretical question: What makes right actions right, and wrong actions wrong?

3 Rational > Right Right acts are rational Right acts are rational Wrong acts are irrational Wrong acts are irrational Why be moral? Its the rational thing to do Why be moral? Its the rational thing to do

4 Intrinsic good Intrinsic good: good for its own sake Intrinsic good: good for its own sake Instrumental good: good for the sake of something else Instrumental good: good for the sake of something else What is good for its own sake? What is good for its own sake? Aristotle: Happiness Aristotle: Happiness

5 Unqualified good Unqualified good: good unconditionally, good no matter what Unqualified good: good unconditionally, good no matter what Qualified good: good for something, good under certain conditions Qualified good: good for something, good under certain conditions What is good without qualification? What is good without qualification?

6 Unqualified good Unqualified good: good unconditionally, good no matter what Unqualified good: good unconditionally, good no matter what Qualified good: good for something, good under certain conditions Qualified good: good for something, good under certain conditions What is good without qualification? What is good without qualification? Kant: a good will Kant: a good will

7 Good Will Nothing can possibly be conceived in the world, or even out of it, which can be called good, without qualification, except a good will.

8 Virtues Intelligence, wit, judgement, and the other talents of the mind, however they may be named, or courage, resolution, perseverance, as qualities of temperament, are undoubtedly good and desirable in many respects; but these gifts of nature may also become extremely bad and mischievous if the will which is to make use of them, and which, therefore, constitutes what is called character, is not good.

9 Happiness It is the same with the gifts of fortune. Power, riches, honour, even health, and the general well-being and contentment with one's condition which is called happiness, inspire pride, and often presumption, if there is not a good will to correct the influence of these on the mind, and with this also to rectify the whole principle of acting and adapt it to its end.

10 Impartial Rational Spectator The sight of a being who is not adorned with a single feature of a pure and good will, enjoying unbroken prosperity, can never give pleasure to an impartial rational spectator. Thus a good will appears to constitute the indispensable condition even of being worthy of happiness.

11 Universality Good will: acts on the basis of universal considerations Good will: acts on the basis of universal considerations Not influenced by subjective, particular determinations Not influenced by subjective, particular determinations the proper and inestimable worth of an absolutely good will consists just in this, that the principle of action is free from all influence of contingent grounds. the proper and inestimable worth of an absolutely good will consists just in this, that the principle of action is free from all influence of contingent grounds.

12 Duty A person has a good will, A person has a good will, and his/her act has moral worth, and his/her act has moral worth, when he/she acts from duty, when he/she acts from duty, out of respect for the moral law out of respect for the moral law

13 Two kinds of moral theory Consequentialism: the value of an act depends entirely on its consequences Consequentialism: the value of an act depends entirely on its consequences Deontologism: the value of an act depends on more than consequences Deontologism: the value of an act depends on more than consequences

14 Evaluating Actions Character > Motive > Intention > Action > Consequences Character > Motive > Intention > Action > Consequences Consequentialists evaluate by what (might reasonably be expected to) come after the act Consequentialists evaluate by what (might reasonably be expected to) come after the act Deontologists judge by what comes before the act Deontologists judge by what comes before the act

15 Evaluating Intentions Kant is an extreme deontologist Kant is an extreme deontologist Moral quality of an act does not depend on consequences at all Moral quality of an act does not depend on consequences at all We judge act by agents intentions We judge act by agents intentions Maxim: subjective principle of action Maxim: subjective principle of action Rule reflecting agents intention Rule reflecting agents intention

16 Imperatives Imperative: expresses command or obligation Imperative: expresses command or obligation Hypothetical imperative: If you are in circumstance C (or want D), then do A. Hypothetical imperative: If you are in circumstance C (or want D), then do A. Categorical imperative: Do A. Categorical imperative: Do A.

17 Hypothetical Imperatives Hypothetical imperatives are conditional: Hypothetical imperatives are conditional: If... do.... or If... dont.... If... do.... or If... dont.... depend on circumstances, goals, desires depend on circumstances, goals, desires means to end: qualified goods means to end: qualified goods

18 Categorical Imperative Do... or Dont... Do... or Dont... Independent of goals, desires, circumstances Independent of goals, desires, circumstances Applies universally Applies universally Appropriate to unqualified goods Appropriate to unqualified goods There is only one unqualified good There is only one unqualified good a good will a good will

19 The Categorical Imperative There is only one possible categorical imperative: There is only one possible categorical imperative: You ought to have a good will You ought to have a good will Good will acts only on universal considerations Good will acts only on universal considerations You ought to act on universal considerations You ought to act on universal considerations You ought to act on principle You ought to act on principle

20 Formula of Universal Law Act only on that maxim you can at the same time will to be universal law. Act only on that maxim you can at the same time will to be universal law. Act as if everyone were going to act according to your maxim Act as if everyone were going to act according to your maxim Dont make an exception of yourself Dont make an exception of yourself

21 A Moral Test Test for action A: Test for action A: (a) Identify As maxim (a) Identify As maxim

22 A Moral Test Test for action A: Test for action A: (a) Identify As maxim (a) Identify As maxim (b) Ask, Could it be a universal law? (b) Ask, Could it be a universal law? If not: A is unjust If not: A is unjust

23 A Moral Test Test for action A: Test for action A: (a) Identify As maxim (a) Identify As maxim (b) Ask, Could it be a universal law? (b) Ask, Could it be a universal law? If not: A is unjust If not: A is unjust If so: (c) Ask, Could I will it to be a universal law? If so: (c) Ask, Could I will it to be a universal law? If not: A is immoral If not: A is immoral If so: A is permissible If so: A is permissible

24 Simple Case Should I steal? Should I steal? (a) Identify maxim: Steal! (a) Identify maxim: Steal! (b) Ask, Could it be a universal law? (b) Ask, Could it be a universal law? Could everyone go around stealing from everyone else? No: Could everyone go around stealing from everyone else? No: There would be no such thing as property There would be no such thing as property There would be no such thing as stealing There would be no such thing as stealing So, stealing is unjust So, stealing is unjust

25 Too narrow? (False negatives) Too broad? (False positives) Kants Theory Permissible Permissible Maxim can be willed as universal law

26 False positives/negatives False positives? False positives? Animals: Animals: Pulling kitten tails Pulling kitten tails Detailed maxims: Detailed maxims: Lying to Hans on May 12, 2009 Lying to Hans on May 12, 2009 Shooting Michael if he hops, juggles, and sings the Catalina Magdalena Lupensteiner Wallabeine song Shooting Michael if he hops, juggles, and sings the Catalina Magdalena Lupensteiner Wallabeine song False negatives? False negatives? Economic acts: Economic acts: Buying Apple stock Practicing law Eating at Mineos Playing roles: Playing roles: Playing the bass Singing soprano Playing wide receiver Being where you are Being where you are

27 Kants Examples To Self To Others To Self To Others Perfect obligation suicide promises Perfect obligation suicide promises Imperfect obligation talents charity Imperfect obligation talents charity

28 Perfect/Imperfect Obligations Perfect obligations: specific obligations to specific people give others rights unjust to violate them Perfect obligations: specific obligations to specific people give others rights unjust to violate them Imperfect obligations: allow choice in how to fulfill give no one else rights wrong, but not unjust, to violate them Imperfect obligations: allow choice in how to fulfill give no one else rights wrong, but not unjust, to violate them

29 Perfect Obligations To self: not to commit suicide To self: not to commit suicide To others: to repay debts; more generally, to keep promises To others: to repay debts; more generally, to keep promises

30 Kant on Promises 2. Another finds himself forced by necessity to borrow money. He knows that he will not be able to repay it, but sees also that nothing will be lent to him unless he promises stoutly to repay it in a definite time. He desires to make this promise, but he has still so much conscience as to ask himself: "Is it not unlawful and inconsistent with duty to get out of a difficulty in this way?" 2. Another finds himself forced by necessity to borrow money. He knows that he will not be able to repay it, but sees also that nothing will be lent to him unless he promises stoutly to repay it in a definite time. He desires to make this promise, but he has still so much conscience as to ask himself: "Is it not unlawful and inconsistent with duty to get out of a difficulty in this way?"

31 Kant on Promises [a] Suppose however that he resolves to do so: then the maxim of his action would be expressed thus: "When I think myself in want of money, I will borrow money and promise to repay it, although I know that I never can do so." Now this principle of self-love or of one's own advantage may perhaps be consistent with my whole future welfare; but the question now is, "Is it right?" [a] Suppose however that he resolves to do so: then the maxim of his action would be expressed thus: "When I think myself in want of money, I will borrow money and promise to repay it, although I know that I never can do so." Now this principle of self-love or of one's own advantage may perhaps be consistent with my whole future welfare; but the question now is, "Is it right?"

32 Kant on Promises [b] I change then the suggestion of self- love into a universal law, and state the question thus: "How would it be if my maxim were a universal law?" [b] I change then the suggestion of self- love into a universal law, and state the question thus: "How would it be if my maxim were a universal law?"

33 Kant on Promises Then I see at once that it could never hold as a universal law of nature, but would necessarily contradict itself. For supposing it to be a universal law that everyone when he thinks himself in a difficulty should be able to promise whatever he pleases, with the purpose of not keeping his promise, the promise itself would become impossible, as well as the end that one might have in view in it, since no one would consider that anything was promised to him, but would ridicule all such statements as vain pretences. Then I see at once that it could never hold as a universal law of nature, but would necessarily contradict itself. For supposing it to be a universal law that everyone when he thinks himself in a difficulty should be able to promise whatever he pleases, with the purpose of not keeping his promise, the promise itself would become impossible, as well as the end that one might have in view in it, since no one would consider that anything was promised to him, but would ridicule all such statements as vain pretences.

34 Keeping Promises Maxim: make false promises Maxim: make false promises What if everyone did that? What if everyone did that? Contradiction: no such thing as promising Contradiction: no such thing as promising So, making false promises is unjust and so wrong So, making false promises is unjust and so wrong We have a perfect obligation to keep our promises We have a perfect obligation to keep our promises

35 Kant on Suicide 1. A man reduced to despair by a series of misfortunes feels wearied of life, but is still so far in possession of his reason that he can ask himself whether it would not be contrary to his duty to himself to take his own life. Now he inquires whether the maxim of his action could become a universal law of nature. 1. A man reduced to despair by a series of misfortunes feels wearied of life, but is still so far in possession of his reason that he can ask himself whether it would not be contrary to his duty to himself to take his own life. Now he inquires whether the maxim of his action could become a universal law of nature. [a] His maxim is: "From self-love I adopt it as a principle to shorten my life when its longer duration is likely to bring more evil than satisfaction." [a] His maxim is: "From self-love I adopt it as a principle to shorten my life when its longer duration is likely to bring more evil than satisfaction."

36 Kant on Suicide [b] It is asked then simply whether this principle founded on self-love can become a universal law of nature. [b] It is asked then simply whether this principle founded on self-love can become a universal law of nature. Now we see at once that a system of nature of which it should be a law to destroy life by means of the very feeling whose special nature it is to impel to the improvement of life would contradict itself and, therefore, could not exist as a system of nature; hence that maxim cannot possibly exist as a universal law of nature and, consequently, would be wholly inconsistent with the supreme principle of all duty. Now we see at once that a system of nature of which it should be a law to destroy life by means of the very feeling whose special nature it is to impel to the improvement of life would contradict itself and, therefore, could not exist as a system of nature; hence that maxim cannot possibly exist as a universal law of nature and, consequently, would be wholly inconsistent with the supreme principle of all duty.

37 Against suicide Suicide: destroy life for the sake of life Suicide: destroy life for the sake of life Contradictory Contradictory Cant be universal law Cant be universal law So, suicide is unjust, and thus wrong So, suicide is unjust, and thus wrong

38 Imperfect Obligation: Talent 3. A third finds in himself a talent which with the help of some culture might make him a useful man in many respects. But he finds himself in comfortable circumstances and prefers to indulge in pleasure rather than to take pains in enlarging and improving his happy natural capacities. 3. A third finds in himself a talent which with the help of some culture might make him a useful man in many respects. But he finds himself in comfortable circumstances and prefers to indulge in pleasure rather than to take pains in enlarging and improving his happy natural capacities. He asks, however, whether [a] his maxim of neglect of his natural gifts, besides agreeing with his inclination to indulgence, agrees also with what is called duty. He asks, however, whether [a] his maxim of neglect of his natural gifts, besides agreeing with his inclination to indulgence, agrees also with what is called duty.

39 Talent: Perfect Obligation? [b] He sees then that a system of nature could indeed subsist with such a universal law although men (like the South Sea islanders) should let their talents rest and resolve to devote their lives merely to idleness, amusement, and propagation of their species- in a word, to enjoyment; [b] He sees then that a system of nature could indeed subsist with such a universal law although men (like the South Sea islanders) should let their talents rest and resolve to devote their lives merely to idleness, amusement, and propagation of their species- in a word, to enjoyment;

40 Talent: Imperfect Obligation [c] but he cannot possibly will that this should be a universal law of nature, or be implanted in us as such by a natural instinct. For, as a rational being, he necessarily wills that his faculties be developed, since they serve him and have been given him, for all sorts of possible purposes. [c] but he cannot possibly will that this should be a universal law of nature, or be implanted in us as such by a natural instinct. For, as a rational being, he necessarily wills that his faculties be developed, since they serve him and have been given him, for all sorts of possible purposes.

41 Developing talents You are a rational being You are a rational being You cant help willing your own survival You cant help willing your own survival You cant help willing your own rationality You cant help willing your own rationality You cant will to be stupid, or irrational, or ignorant, or ineffective You cant will to be stupid, or irrational, or ignorant, or ineffective Circumstances in which you are stupid, ignorant, ineffective, or irrational arent contradictory, but cant be willed Circumstances in which you are stupid, ignorant, ineffective, or irrational arent contradictory, but cant be willed

42 Kant on Charity 4. A fourth, who is in prosperity, while he sees that others have to contend with great wretchedness and that he could help them, thinks: 4. A fourth, who is in prosperity, while he sees that others have to contend with great wretchedness and that he could help them, thinks: [a] "What concern is it of mine? Let everyone be as happy as Heaven pleases, or as be can make himself; I will take nothing from him nor even envy him, only I do not wish to contribute anything to his welfare or to his assistance in distress!" [a] "What concern is it of mine? Let everyone be as happy as Heaven pleases, or as be can make himself; I will take nothing from him nor even envy him, only I do not wish to contribute anything to his welfare or to his assistance in distress!"

43 Charity: Perfect Obligation? [b] Now no doubt if such a mode of thinking were a universal law, the human race might very well subsist and doubtless even better than in a state in which everyone talks of sympathy and good-will, or even takes care occasionally to put it into practice, but, on the other side, also cheats when he can, betrays the rights of men, or otherwise violates them. [b] Now no doubt if such a mode of thinking were a universal law, the human race might very well subsist and doubtless even better than in a state in which everyone talks of sympathy and good-will, or even takes care occasionally to put it into practice, but, on the other side, also cheats when he can, betrays the rights of men, or otherwise violates them.

44 Charity: Imperfect Obligation [c] But although it is possible that a universal law of nature might exist in accordance with that maxim, it is impossible to will that such a principle should have the universal validity of a law of nature. For a will which resolved this would contradict itself, inasmuch as many cases might occur in which one would have need of the love and sympathy of others, and in which, by such a law of nature, sprung from his own will, he would deprive himself of all hope of the aid he desires. [c] But although it is possible that a universal law of nature might exist in accordance with that maxim, it is impossible to will that such a principle should have the universal validity of a law of nature. For a will which resolved this would contradict itself, inasmuch as many cases might occur in which one would have need of the love and sympathy of others, and in which, by such a law of nature, sprung from his own will, he would deprive himself of all hope of the aid he desires.

45 Kants Practical Test: Formula of Humanity Good will acts out of respect for moral law Good will acts out of respect for moral law For others as rational beings For others as rational beings You ought to respect moral agents You ought to respect moral agents Dont use people Dont use people Treat people as ends, never only as means Treat people as ends, never only as means

46 Too narrow? (False negative) Too broad? (False positive) Kants Theory Permissible Permissible Treats everyone as an end, not merely as a means

47 Examples Suicide: uses him/herself to avoid pain Suicide: uses him/herself to avoid pain False promise: uses the promisee to gain advantage False promise: uses the promisee to gain advantage Talents: uses his/her life for mere enjoyment; doesnt give him/herself full respect as moral/rational agent Talents: uses his/her life for mere enjoyment; doesnt give him/herself full respect as moral/rational agent Charity: doesnt give others full respect as moral/rational agents Charity: doesnt give others full respect as moral/rational agents

48 This solves some problems Specific maxims Specific maxims Lie to Hans on May 12, 2009uses Hans Lie to Hans on May 12, 2009uses Hans Kill Michael if….uses Michael Kill Michael if….uses Michael Economic transactions Economic transactions Buying stock, eating at Mineos, etc., need not use anyone Buying stock, eating at Mineos, etc., need not use anyone Playing roles Playing roles Singing soprano, playing bass, being where I am need not use anyone Singing soprano, playing bass, being where I am need not use anyone

49 Other Problems Treatment of animals Treatment of animals Exceptionless rules Exceptionless rules Benjamin Constant: …it would be a crime to lie to a murderer who asked us whether a friend of ours whom he is pursuing has taken refuge in our house. Benjamin Constant: …it would be a crime to lie to a murderer who asked us whether a friend of ours whom he is pursuing has taken refuge in our house. Facing evil Facing evil Cant one deceive ones enemies, or use someone even to achieve great good or avoid great evil? Cant one deceive ones enemies, or use someone even to achieve great good or avoid great evil?

50 Autonomy Autonomy: we live under rules we set for ourselves Autonomy: we live under rules we set for ourselves Imagine yourself legislating in the kingdom of ends Imagine yourself legislating in the kingdom of ends Heteronomy: living under rules set by others Heteronomy: living under rules set by others Autonomy > dignity Autonomy > dignity


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