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| to suscribe to normative judgments about actions, principles, and motives; to universalize judgments concerning morally relevant similar situations; to formulate ethical views in a free, impartial, and enlightened way |
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| Promote the good and avoid evil |
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| An action is right iff it promotes the greatest happiness for the greatest number of people |
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| We ought to act so as to promote the greatest balance of good over evil (proportionalism) |
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| good is pleasure and evil is pain |
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| The Benevolence Principle |
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| happiness is to be distributed as widely and as equally as possible among all people |
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| Jeremy Bentham's formula to calculate pleasure; 1 hedon is one unit of pleasure; includes intensity, duration, certainty, propinquity, fecundity, purity, and extent |
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| how close is the pleasure? |
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| does it promote further pleasures? |
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| the attitude towards an action |
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| what a person wills to do through an action |
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| concerned with particular acts in situations to fulfill the utility principle |
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| concerned with general rules to apply to all actions that fulfill the utility principle |
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| a criticism of Utilitarianism; there is really no standard to measure pleasure; there is no kilo or gram to measure it with |
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| criticism of Utilitarianism; just because things are the way that they are does not mean that this is the way they ought to be |
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| the ethical view that certain acts or virtues are right in and of themselves; completely separate from consequences |
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| The right is identical with the good; an action is right because it is good |
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| moral principles are governed by God's command and are discovered by an examination of his verbal revelation |
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| criticism of DCM; says that morality is based on the will of God or God's will, which does not account for evil |
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| criticism of DCM; denies that moral claims have truth value in and of themselves |
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| morality is based not on the will, but the nature of God |
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| All humans have a built in capacity to distinguish right from wrong; moral principles are discovered intuitively or through reason and reflection on human nature or human good |
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| Teleological View of Creation |
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| every natural kind that exists in the universe has a nature or essence that holds the purpose of fulfilling said nature according to their function |
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| laws of nature aid to govern morality |
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| laws that are immutable govern morality; greatest form of law |
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| God's law governs morality |
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| Man's law aids to govern morality; part of natural law |
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| The Kantian idea "to do right for no other reason than it is right" |
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| The Categorical Imperative |
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| act according to that maxim by which you can at the same time, will it to be a universal law" |
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| comes into play when moral duties are in conflict; absolutes are then absolutes in normal situations; you are exempt with contacted with a stronger obligation |
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| Morality is based off of who you are; good character is moral |
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| a trained behavioral disposition or habit to live in a good or righteous manner; a character trait (faithfulness, integrity, courage, etc.) |
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| control of the passions appropriately |
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| courage to overcome obstacles |
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Moral:
1. Prudence
2. Temperance
3. Fortitude
4. Justice
Theological:
1. Faith
2. Hope
3. Love |
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| literally "good spirit"; means living well or the good life and is achieved by functioning properly (teleos) and living in excellence (arete) |
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| ethics and morals are based off of culture |
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| We need a little bit of each type of theory to make a complete ethical theory; starts with virtue first, then deontological, then utilitarianism |
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| The idea that morals depend on the individual |
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| Bentham's View of Pleasure |
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| "a satisfied pig is greater than an unsatisfied human"; always looking for the greatest quantity of pleasure |
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| quality over quantity; "an unsatisfied socrates is better than a satisfied pig." |
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| Bentham's Four External Motivations |
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| Natural Law, Civil Law, Public Opinion, and God |
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| Mill's Internal Motivation |
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| Adds a fifth to Bentham's: Conscience; must be acquired and cultivated |
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| Motive has nothing to do with an act being morally right, only intention matters |
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| Problems with Utilitarianism |
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1. Hedonic Calculus is impractical
2. Is happiness an appropriate goal for morality
3. Guilty of Naturalistic Fallacy
4. Can you really ignore motives?
5. Can we really know what the consequences of our actions lead to?
6. Minority suffers for the majority
7. Do persons or truth have value? |
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| Consequentialism v. Deontology |
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| rule keeping brings out the best results v. the best results come from rule keeping |
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| ethics begin in metaphysics; every natural kind has a nature or essence and the purpose of all things is to fulfill said nature; God designed things with a specific function in mind; nature obeys law by necessity but humans have choice through practical reason; actions that promote human nature are good and ones that devalue it are bad |
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| Idea that natural law cannot be because we are not made with purpose, we are just a production of history |
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| Problems with Kantian Ethics |
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| Kant is an unbending absolutist and allows no exceptions; absolute rejection of consequence and emotion; problems with universalization |
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1. What is the aim for every activity? Achieving the good
2. What is the chief good for man? something he desires for his own sake; eudaimonia
3. How does one achieve eudaimonia? By functioning properly (teleos) and living in excellence (arete)
4. How does one consistently "function excellently"? by living a life controlled and dominated by virtues |
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| by modeling ideal saints and heroes; what would _____ do? |
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| How are virtues acquired? |
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| through training and practice; they are like habits |
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