1. Morality and Moral Philosophy

2. We are discussing no small matter, but how we ought to live -- Socrates.

3. Morality is, at very least, the effort to guide one’s conduct by reason -- that is, to do what there are the best reasons for doing-- while giving equal weight to the interests of each individual who will be affected by what one does -- James Rachels.

4. The purpose of ethical theory is to introduce clarity, substance, and precision of argument to the domain of morality.
The terms ethical theory and moral philosophy are often used interchangeably.

5. Ethical theories attempt to provide a normative framework for understanding and responding to problems in living a moral life.
What is a normative judgment?
What are some normative judgments you make each day?

6. Ethical theory is a theory of “right” action.

7. What is the difference between moral behavior and prudent behavior?

8. Morality is a Social Institution
1. Morality is composed of a set of standards pervasively acknowledged by the members of a culture.
2. We learn these moral rules along with other important social rules, and this is one reason why it is sometimes difficult to distinguish moral rules from other rules.

9. Philosophies of Morality
Ethical Theories
Philosophies of Morality
1. Relativism
2. Legalism
3. Divine Commands

10. Philosophies of Morality
Ethical Theories
Philosophies of Morality
4. Natural Law
5. The Social Contract
6. Utilitarianism

11. Philosophies of Morality
Ethical Theories
Philosophies of Morality
7. Deontology
8. Virtue Ethics

12. Relativism
1. Right and wrong are relative to the customs of one’s society.
2. Cultural relativists appeal to anthropological data indicating that moral rightness and wrongness vary from place to place and that there are no absolute or universal moral standards that could apply to all persons at all times.

13. Herodotus
Others of the Indians, dwelling to the East of these, are pastoral and eat raw flesh: these are called Padaians, and they practice the following customs:--whenever any of their tribe falls ill, whether it be a woman or a man, if a man then the men who are his nearest associates put him to death, saying that he is wasting away with the disease and his flesh is being spoilt for them: and meanwhile he denies stoutly and says that he is not ill, but they do not agree with him; and after they have killed him they feast upon his flesh: but if it be a woman who falls ill, the women who are her greatest intimates do to her in the same manner as the men do in the other case. For in fact even if a man has come to old age they slay him and feast upon him; but very few of them come to be reckoned as old, for they kill every one who falls into sickness, before he reaches old age (Book 3).

14. Each marries a wife, but they have their wives in common; for that which the Hellenes say that the Scythians do, is not in fact done by the Scythians but by the Massagetai, that is to say, whatever woman a man of the Massagetai may desire he hangs up his quiver in front of the waggon and has commerce with her freely. They have no precise limit of age laid down for their life, but when a man becomes very old, his nearest of kin come together and slaughter him solemnly and cattle also with him; and then after that they boil the flesh and banquet upon it. This is considered by them the happiest lot; but him who has ended his life by disease they do not eat, but cover him up in the earth, counting it a misfortune that he did not attain to being slaughtered. They sow no crops but live on cattle and on fish, which last they get in abundance from the river Araxes; moreover they are drinkers of milk. Of gods they reverence the Sun alone, and to him they sacrifice horses: and the rule of the sacrifice is this: -- to the swiftest of the gods they assign the swiftest of all mortal things (Book I).

15. Morality and Law Are rules of law moral rules?
Can an action be legal but morally wrong?
Can an action be illegal but morally right?

16. Divine Commands Moral living consists in obedience to divine commands.
How are we supposed to know what the gods command?

17. Divine Commands How are we supposed to know what the gods command?
a. Prophets
b. Scripture
c. Tradition

18. Divine Commands What if the gods have no reason for their commands?
The commands are arbitrary and we have no reason to follow them.

19. Divine Commands
What if the gods have some good reason for their commands?
Then we have admitted there is a standard of righteousness independent of their commands.

20. Natural Law Thomas Aquinas 1. The natural law is given by God.
2. It is naturally authoritative over all human beings.
3. It is naturally knowable by all human beings.

21. Natural Law 4. The good is prior to the right. Life Procreation
Knowledge
Society
Reasonable conduct

22. Natural Law
5. Right action is action that responds nondefectively to the good.

23. Natural Law In what ways is an act defective or intrinsically flawed?
1. Incomplete, not according to design
What is good for an oak is what is completing or perfective of the oak
What is good for a person is what is completing or perfective of the person

24. Natural Law In what ways is an act defective or intrinsically flawed?
2. Mismatch between objects and ends
Become closer to God because one wants a favor or boon from him

25. Natural Law In what ways is an act defective or intrinsically flawed?
3. Application in inappropriate circumstances
Telling the truth getting someone killed

26. Natural Law In what ways is an act defective or intrinsically flawed?
4. Intention is not for good
Eliminate my competition

27. Natural Law
6. There are a number of ways in which action can be defective with respect to the good.
7. Some of these ways can be captured and formulated as general rules.

28. Social Contract
Morality is the set of rules that rational people will agree to obey, for their mutual benefit, provided that other people will obey them as well.

29. Social Contract
Principles of social justice and moral behavior are chosen in an original agreement
“. . . The principles that free and rational persons concerned to further their own interests would accept in an initial position of equality . . .”
These principles regulate all further agreements—the kinds of social cooperation and forms of government that are permissible

30. Social Contract The social contract has two elements
1. A characterization of the initial situation, called variously the "state of nature“, the "original position" or the "initial bargaining position“.
2. A characterization of the parties to the contract, particularly in terms of their rationality and motivation to come to agreement.

31. Original Position—1
Those in the original position are behind a “veil of ignorance
“. . . No one know his place in society, his class position or social status, nor does anyone know his fortune in the distribution of natural assets and abilities, his intelligence, strength, and the like.”

32. Original Position—2
“. . . parties do not know their conception of the good or their special psychological propensities . . .”
“The terms of the social contact are chosen behind a veil of ignorance. This ensures that no one is advantaged or disadvantaged in the choice of principles or rules by the outcome of natural chance or the contingency of social circumstances.”

33. Parties to the Contract
1. Persons are self-interested. Their preferences and interests do not necessarily include the well being of others.
2. Persons are presumed to want the benefits of social interaction if they can be had without sacrifice of individual self-interest.
3. Justice, and so a social contract, is only possible where there is some possibility of benefit to each individual from cooperation.

34. Utilitarianism
We should always do whatever will produce the greatest possible balance of happiness over unhappiness for the everyone who will be affected by our action.

35. Utilitarianism
One must choose the action that would produce the best consequences for all persons affected by the action.
An action is right if it leads to the greatest possible balance of good consequences or the least possible balance of bad consequences in the world as a whole.

36. Utilitarianism
The concepts of duty, obligation, and right are subordinated to, and determined by, that which maximizes the good.

37. Deontology
Act only according to that maxim by which you can at the same time will that it should become a universal law.

38. Deontology
So act that you treat humanity, whether in your own person, or in that of another, always as an end and never as a means only.

39. Deontology
An action’s moral value is due to the maxim from which it is performed, rather than to its success in realizing some desired end or purpose.

40. Deontology
An act must be done from obligation in order to have moral worth.
Obligation is the necessity of an action performed from respect for law.

41. Virtue Ethics Aristotle (Nicomachean Ethics
1. A detailed account of virtues, the qualities of character that people need to do well in life.

42. Virtue Ethics 1. Nonmaleficence 5. Faithfulness Truthfulness
6. Fairness/Justice
3. Conscientiousness
7. Love
4. Benevolence
8. Temperance

43. Virtue Ethics Six Pillars of Character Trustworthiness 4. Fairness
Respect
5. Caring
3. Responsibility
6. Citizenship

44. Virtue Ethics Four Cardinal Virtues (Wisdom 8:7) Prudence
3. Temperance
Justice
4. Fortitude

45. Virtue Ethics Three Theological Virtues (1 Corinthians 13:13) Faith
Hope
3. Charity

46. Virtue Ethics Seven Capital Virtues Humility 5. Chastity Liberality
6. Temperance
3. Brotherly Love
7. Diligence
4. Meekness

47. Virtue Ethics Seven Deadly Sins Pride 5. Lust Avarice/Greed
6. Gluttony
3. Envy
7. Sloth
4. Wrath/Anger

48. Virtue Ethics
Virtue ethics maintains that the development of human virtue is the fundamental concern of ethics.
For virtue ethics it is more important the goodness of the person than the goodness or rightness of the act.
In virtue ethics the major concern is whether an individual is good or bad according to the virtues or vices they possess.

49. Virtue Ethics
1. If there is some end in everything that is pursued in action, this will be the good pursued in action; and if there are more ends than one, these will be the goods pursued in action.
2. Though apparently there are many ends, we choose some of them, e.g. wealth, flutes and, in general, instruments, because of something else; hence it is clear that not all ends are complete. But the best good is apparently something complete.

50. Virtue Ethics
3. Now happiness more than anything else seems unconditionally complete, since we always [choose it, and also] choose it because of itself, never because of something else.”

51. Virtue Ethics
4. [T]he complete good [i.e., happiness] seems to be self-sufficient. Now what we count as self-sufficient is not what suffices for a solitary person by himself, living an isolated life, but what suffices also for parents, children, wife and in general for friends and fellow-citizens, since a human being is naturally political [animal]….[W]e regard something as self-sufficient when all by itself it makes a life choice worthy and lacking nothing; and that is what we think happiness does.

52. 5. [P]erhaps we shall find the best good if we first find the function of a human being. For just as the good, i.e., [doing] well, for a flautist, a sculptor, and every craftsman, and, in general, for whatever has a function and [characteristic] action, seems to depend on its function, the same seems to be true for a human being, if a human being has some function….What, then, could this be? For living is apparently shared with plants, but what we are looking for is the special function of a human being; hence we should set aside the life of nutrition and growth. The life next in order is some sort of life of sense-perception; but this too is apparently shared, with horse, ox and every animal. The remaining possibility, then, is some sort of life of action of the [part of the soul] that has reason.

53. What is common morality?
What are some parts of common morality about which you think there is little disagreement?
Are there some that seem to be more contentious?

54. “Mere preferences vary from individual to individual, but sound ethical judgments that derive from the common morality seem to transcend such individual preferences, holding interpersonally despite the fact that it is an individual who makes the judgment.”

55. What is a moral position?
A moral position is one that I can support with reasons.

56. Dworkin argues that some reasons are not acceptable to justify a moral position.
1. Prejudice
2. Personal emotional reaction

57. Dworkin argues that some reasons are not acceptable to justify a moral position.
3. Position based on a proposition of fact that is patently false and also implausible
4. Position relies completely on the beliefs of others

58. Dworkin argues that some reasons are not acceptable to justify a moral position.
What about deities, the scriptures, prophets, sages?

59. What is the difference between acting based on prejudice or personal taste and acting based on a moral position?

60. The reasons we produce to justify a particular moral position naturally presuppose some general moral principle or theory.

61. What is the problem of asserting a particular reason that follows from a general principle but not agreeing with the general principle?

62. What is the object or function of morality?
Warnock says it is to ameliorate or counteract the tendency of things to “go badly” in human relationships.

63. Why do we seek to pass moral rules onto children, why do we teach certain moral principles in schools, but not others?

64. Purpose of morality? 1. To keep society from falling apart.
2. To ameliorate human suffering
3. To promote human flourishing
4. To resolve conflicts on interest in just and orderly ways
5. To assign praise and blame, reward and punishment, and guilt

65. Why do we need morality?
1. Limited Rationality
2. Limited Sympathies

66. Warnock also argues that the human predicament would be much different if human beings were less vulnerable, less aggressive, less egotistical, less irrational, more intelligent, more self-sufficient, and more favored by material circumstances.

67. How does one handle situations for which there are no specific moral guidelines?
Give some examples where this might have been relevant in the past 50 years.

68. Natural Law
1. There are universal moral principles, which are founded in “human nature.”
2. Any set of universal moral principles can be considered a set of natural moral law.
3. These theories maintain that morality is founded upon characteristics that human share; moral rights and obligations are determined by the limitations and possibilities that are inherent to the human nature.