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4125
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Hare says I acquire an agglomeration of preferences by role-reversal, leading to utilitarianism [Hare, by Williams,B]
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Full Idea:
In Hare's theory I apply a "role-reversal test", and then acquire an actual agglomeration of preferences that apply to the hypothetical situation. The result is utilitarianism.
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From:
report of Richard M. Hare (Moral Thinking: Its Levels,Method and Point [1981]) by Bernard Williams - Ethics and the Limits of Philosophy Ch.5
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A reaction:
It hits that traditional stumbling block, of why I should care about the preferences of others. Pure reason and empathy are the options (Kant or Hume). I may, however, lack both.
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4126
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If we have to want the preferences of the many, we have to abandon our own deeply-held views [Williams,B on Hare]
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Full Idea:
Hare's version of utilitarianism requires an agent to abandon any deeply held principle or conviction if a large enough aggregate of contrary preferences, of whatever kind, favours a contrary action.
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From:
comment on Richard M. Hare (Moral Thinking: Its Levels,Method and Point [1981]) by Bernard Williams - Ethics and the Limits of Philosophy Ch.5
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A reaction:
This nicely attacks any impersonal moral theory, whether it is based on reason or preferences. But where did my personal ideals come from?
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4127
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If morality is to be built on identification with the preferences of others, I must agree with their errors [Williams,B on Hare]
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Full Idea:
If there is to be total identification with others, then if another's preferences are mistaken, the preferences I imagine myself into are equally mistaken, and if 'identification' is the point, they should remain mistaken.
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From:
comment on Richard M. Hare (Moral Thinking: Its Levels,Method and Point [1981]) by Bernard Williams - Ethics and the Limits of Philosophy Ch.5
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A reaction:
Yes. The core of morality must be judgement. Robots can implement universal utilitarian rules, but they could end up promoting persecutions of minorities.
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22483
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A judgement is presciptive if we expect it to be acted on [Hare]
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Full Idea:
We say something prescriptive if and only if, for some act A, some situation S and some person R, if P were to assent (orally) to what we say, and not, in S, do A, he logically must be assenting insincerely.
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From:
Richard M. Hare (Moral Thinking: Its Levels,Method and Point [1981], p.21), quoted by Philippa Foot - Does Moral Subjectivism Rest on a Mistake? p.190
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A reaction:
Foot offers this as Hare's most explicit definition. The use of algebra strikes me as ludicrous. In logic letters have the virtue of not shifting their meaning during an argument, but that is not required here.
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7909
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The Eightfold Path concerns morality, wisdom, and tranquillity [Ashvaghosha]
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Full Idea:
The Eightfold Path has three steps concerning morality - right speech, right bodily action, and right livelihood; three of wisdom - right views, right intentions, and right effort; and two of tranquillity - right mindfulness and right concentration.
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From:
Ashvaghosha (Saundaranandakavya [c.50], XVI)
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A reaction:
Most of this translates quite comfortably into the aspirations of western philosophy. For example, 'right effort' sounds like Kant's claim that only a good will is truly good (Idea 3710). The Buddhist division is interesting for action theory.
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7908
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At the end of a saint, he is not located in space, but just ceases to be disturbed [Ashvaghosha]
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Full Idea:
When an accomplished saint comes to the end, he does not go anywhere down in the earth or up in the sky, nor into any of the directions of space, but because his defilements have become extinct he simply ceases to be disturbed.
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From:
Ashvaghosha (Saundaranandakavya [c.50], XVI)
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A reaction:
To 'cease to be disturbed' is the most attractive account of heaven I have encountered. It all sounds a bit dull though. I wonder, as usual, how they know all this stuff.
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