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| The moral action is done autonomously for no reason other than simple respect for moral duty. (450) |
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Given by Immanuel Kant. There are three different formulations:
1)Act only according to that maxim(i.e. principle) by which you can at the same time will that it should become a universal law.
2) Act so that you treat humanity, whether in your own person or in that of another, always as an end and never as a means only.
3) Act only so that the will through its maxim could regard itself at the same time as universally law-giving such that in performing the act, the agent follows the law autonomously. |
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| The sum total of an individual's habits. (456) |
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| The state of affairs produced by an act.(448) |
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| Focuses on right and wrong moral actions and moral laws and holds that some moral acts and rules are intrinsically right or wrong irrespective of the consequences produced by doing those acts or following those rules. Morality is its own point, at least in part, and moral duty should be done for its own sake. (446) |
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| is an approach to ethics that judges the morality of an action based on the action's adherence to a rule or rules. Deontologists look at rules |
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| A goal(the telos) for which we were made(425) |
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| a case (in regards to a moral rule) is a case where the rule should apply but, for some reason, it is judged inapplicable and has no relevance to the moral case under consideration. (452) |
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| (in regards to a moral absolute) occurs when that absolute is overridden by a weightier duty. (453) |
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| A deposition to think, feel, desire and act in a certain way without having to will consciously to do so. (456) |
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| An act that is done to satisfy some inclination, desire or impulse. (450) |
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| highest degree of incumbency |
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| A moral statement only qualifies as an absolute if it cannot be overridden by a more weighty principle. (419) |
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| hypothetical indicative/imperative |
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| rules are 'if-then' conditional statements such that the consequent that follows the 'then' describes a means for attaining the antecedent that follows the 'if'. (450) |
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| This is a type of value that is something is valuable as a means to an end - for example, money. (447) |
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| A short, pithy statement expressing a general truth or rule of conduct. (google) A principle. (449) |
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| The way an agent purposely carries out his or her intentions. (448) |
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| The value possessed by moral acts and rules. (447) |
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| Non-moral value or goodness |
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| The value possessed by things besides moral acts and rules - for example, pleasure, beauty, health, and friendship. (447) |
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| This discipline can correspond to fasting, solitude or silence, is defined as a repeated bodily activity, done in submission to the Holy Spirit, aimed to developing habits that train a person in a life of virtue. (456) |
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| Focus upon goals or ends. (455) |
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| applies equally to all relevantly similar situations. (395) |
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Behavior showing high moral standards: "paragons of virtue".
A quality considered morally good or desirable in a person.
(google) |
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| focuses on the nature and formation of a good person, and the sort of depositions and character traits that constitute the good person. (The good person is the one who is functioning properly, that is, as a human ought to function and thus is one who is skilled at life. (446) |
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| Requires that an altruistic act have, as its intent, the benefit of the other. (429) |
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| An acts whose sole intent is self-interest but which, nevertheless, does result in the benefit of others. (429) |
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| Denies the claim that consequences are the sole determinant of rightness or wrongness. It places limits on the relevance of teleological considerations. Son acts are intrinsically right or wrong from a moral point of view. (425) |
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| (Also called universal or impersonal rule egoism)states that each person has a moral duty to follow those and only those moral rules that will be in the agent's maximal self-interest over the long haul. On has a duty to follow 'correct' moral rules. (426) |
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| A paradox that states that the best way to get happiness and the satisfaction of desire is not to aim at it. Happiness is not usually achieved as an intended goal, but rather it is a by-product of a life well lived and of doing what is right. If people always act in order to gain happiness, then it will remain forever elusive. (427) |
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| hedonistic utilitarianism (quantitative) |
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| States that the amount of pleasure versus pain is what matters (and that meant everything). The problem with this is that you cannot distinguish different kinds of pleasure and neglected or overlooked the fact that some kinds of pleasure are of more value than others. (434) |
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| hedonistic utilitarianism (qualitative) |
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| States that it is still pleasure versus pain that constitutes utility, but now there is room made for different kinds of pleasure. The problem with this is that we cannot rank the relative value of different kinds of pleasure. (434). |
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| Something that is valuable as an end in itself-for example, friendship. (447) |
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| pluralistic utilitarianism |
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| In this view, not only do pleasure and happiness have intrinsic, non-moral value, but a number of other things do as as well (such as knowledge, love, beauty, health, freedom, etc.).Advocates of this approach claim that it is intuitvely obvious that these items have intrinsic value, and no one has offered any single feature that all these diverse items have in common. (434-435) |
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| States the goal or test for what one ought to do. According to utilitarianism, most generally, a moral act is right if and only if consequences of the right kind and/or in the right measure are produced by the action. (436) |
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| The idea that each person can only do an act that the person takes to maximize his or her own self-interest. A descriptive thesis about motivation to the effect that we can only act on motives that are in our own self-interests. (426) |
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| An act that is not morally obligatory (one is not immoral for failing to do such an act)but nevertheless is morally praiseworthy. Thus it is an act of moral heroism done above and beyond the call of moral duty. (443) |
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| A notion that holds that the rightness or wrongness of an act is exclusively a function of the goodness or badness of the consequences of that act. Ultimately, consequences and consequences along are crucial. (423) |
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| States that the rightness or wrongness of an act or moral rule is solely a matter of the non-moral good produced directly or indirectly in the consequences of that act or rule. (433) |
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| The area of study that centers its investigation on specific moral issues, such as abortion, euthanasia and capital punishment, and seeks to bring normative ethics to bear on them. |
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| Holds that moral statements make truth claims because they are indicative statements that convey descriptive factual information: the statement 'x' is right can be either truth or false. Nevertheless, cognitivist theories of the meaning of moral statements differ in what they identify as the object that ethical statements describe. |
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| is a factual study of moral attitudes, behaviors, rules and motives that are embodied in various individuals and cultures. As such, descriptive ethics is not really a branch of ethics, but a sociological, anthropological, historical psychological view about ethics. |
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| The Descriptive, factual "is" |
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| not a sufficient condition for morality, since there are aesthetic oughts and rational oughts. This criterion expresses the distinction between a mere descriptive, factual "is" and a prescriptive, evaluative "ought". |
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| it is a type of metaethics that translates “love is a virtue” to “hurrah! Love ”they believe that moral statements are not indicative statements that can be true or false but they are rather mere expressions of feelings that seek to evoke similar feelings in people. It implies the impossibility of moral disagreement |
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| The philosophical study of morality which is concerned with our beliefs and judgments regarding right and wrong motives, attitudes, character, and conduct. Value concepts are at the center of their study. |
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| Imperativalism/prescriptivism |
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| they agree with emotivists that moral statements are not inductive statements of fact. But they do not think that moral statements are expressions of feeling. Rather, they hold that moral statements are merely moral commands whose sole function is to guide the action. “x is right” is merely the command “do x!” |
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| Metaethics (two areas of investigation) |
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First, metaethics focuses on the meaning and reference of crucial ethical terms, such as right and wrong, good and bad, duty, and so on. Emotivism is a type of metaethics. it is a type of metaethics that translates “love is a virtue” to “hurrah! Love ”they believe that moral statements are not indicative statements that can be true or false but they are rather mere expressions of feelings that seek to evoke similar feelings in people.
The second is metathical relativism, which says “love is a virtue” means “love is preferred by those in our culture.” Some ethical naturalists treat the statement as making the claim: “love is what most people desire” or “acts of love tend to promote survival.”
It does not provide explicit principles for what is right or wrong. Rather it primarily focuses on giving a conceptual analysis of the moral terms and moral sentences. |
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| denies that moral statements “x is right” are indicative statements that can be either true or false. “The apple is red” is an indicative statement. They assert an alleged fact that has ontological implications. They also deny that moral statements have ontological implications. |
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| They seek to offer guides for determining right or wrong actions, attitudes, and motives. |
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| they seek to formulate and defend basic moral principles, rules, systems, and virtues which serve as guides for what actions ought and ought not to be taken, what motives ought or ought not to be embraced, and what kinds of persons we ought or ought not seek to be. Utilitarianism, deontological ethical theories and virtue ethics are examples of normative ethical theories. |
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| Moral statements hold true or false values. Moral statements are stating facts about the acts of morality themselves or the objects that are said to have value. Moral statements convey information about the persons pr ,oral acts by describing properties of those persons or acts. There are two types of objectivism: ethical naturalism and ethical nonnaturalism. |
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| prescriptive,evaluative "ought" |
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| morality is identified with this. It is not a sufficient condition for morality since there are aesthetic oughts (the piece ought to be played at this temp for maximum beauty) and rational oughts (in light of the evidence, one ought to believe what smith said). |
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| “x is right” states the psychological fact that “I dislike x.” This differs from Emotivism. Emotivism holds that moral statements merely express feelings. Private subjectivism, however, holds that moral statements express feelings but describe the psychological state of the speaker. An expression of feeling cannot be false. But if person A says :I dislike x” then this can be false if A really likes x but does not want to admit it. |
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This holds that moral statements convey information about the speaker of the moral statement. There is private subjectivism and cultural subjectivism.
A judgment that applies equally to all relevantly similar situations. |
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| “right,” “wrong,” “good,” “bad,” “ought,” “duty,” “virtuous,” “blamesworthy” |
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| We discover moral values, we do not merely invent moral beliefs. They are not dependent on the beliefs of individuals or cultures. They are objectively good/bad. There is a single true morality. |
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| cultural or descriptive relativism |
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this is the descriptive, factual thesis, often expressed by anthropologists, sociologists and historians, that societies do have disparate views on basic ethical judgments.
descriptive definitions of moral terms, the definition merely describes a certain behavior without including a moral evaluation as part of the definition. The people in a culture believe that something is right. |
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| Normative or ethical relativism |
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| this substantive moral thesis holds that everyone ought to act in accordance with the agent’s own society’s code. What is right for one society is not necessarily right for another society. Normative relativism implies that moral propositions are not simply true or false. The truth values of moral principles themselves are relative to the beliefs of the given culture. There are two types subjectivism and conventionalism. Conventionalism is culture while subjectivism is individual. |
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| no one’s beliefs are true, and if they are, no one is ever in a position to know that they are true. There are two main versions: epistemological or ontological. The epistemological version does not state that there are no objective moral values that are true. Even if such values exist, we can never know what they are. The ontological version claims that there is no moral knowledge because there are simply no objective moral truths to be known. |
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| When there is an exception, the excepted principle no longer applies at all. |
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| An exemption to a moral absolute is when that absolute is overridden by a weightier duty. When there is an exemption, the overridden principle continues to apply. When there is an exception, the excepted principle no longer applies at all. |
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| A fact or factual beliefe involves a description about the way the world is: empirically, metaphysically, religiously. Some descriptions have nothing to do with morality, such as “the desk is on the lamp.” |
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| Highest degree of incumbency |
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| a moral statement only qualifies as an absolute if it cannot be overridden by a more weighty principle. An absolute is like an ace or a trump. All moral principles are equally weighty. |
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| a duty that is objectively true, exceptionless moral duty that can be overdriven by a weightier duty in a specific instance. |
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| we have a duty to deal honestly with others |
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| principle of preservation |
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| We have a duty to preserve and protect human life whenever possible. |
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| According to the classical sense, a person holds that his own moral views are true and those of his opponent are false. But he still respects his opponent and his right to make an argument for his views. |
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| Three sources for moral disagreement |
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1. Factual difference- is a fetus a human being or not.
2. Value differences
a. One side affirms and the other side denies a moral proposition
b. Both sides accept two or more moral principles, but weigh their relative strengths differently- Eg. The right to life and right to choice. |
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| a moral absolute is equally binding on all people at all times in relevantly similar circumstances. |
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| in contrast to a fact, a value or value belief involves the adherence to some moral proposal that prescribes what morally ought to be. An “ought” statement makes a prescription. |
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