Combining Texts

All the ideas for 'Letters to Edward Stillingfleet', 'Rule Utilitarianism and Euthanasia' and 'Treatise 4: The Moral Sense'

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12 ideas

2. Reason / A. Nature of Reason / 1. On Reason
6253 Reason is our power of finding out true propositions [Hutcheson]
     Full Idea: Reason is our power of finding out true propositions.
     From: Francis Hutcheson (Treatise 4: The Moral Sense [1728], §I)
     A reaction: This strikes me as a very good definition. I don't see how you can define reason without mentioning truth, and you can't believe in reason if you don't believe in truth. The concept of reason entails the concept of a good reason.
9. Objects / D. Essence of Objects / 3. Individual Essences
15990 Every individual thing which exists has an essence, which is its internal constitution [Locke]
     Full Idea: I take essences to be in everything that internal constitution or frame for the modification of substance, which God in his wisdom gives to every particular creature, when he gives it a being; and such essences I grant there are in all things that exist.
     From: John Locke (Letters to Edward Stillingfleet [1695], Letter 1), quoted by Simon Blackburn - Quasi-Realism no Fictionalism
     A reaction: This is the clearest statement I have found of Locke's commitment to essences, for all his doubts about whether we can know such things. Alexander says (ch.13) Locke was reacting against scholastic essence, as pertaining to species.
11. Knowledge Aims / B. Certain Knowledge / 1. Certainty
15994 If it is knowledge, it is certain; if it isn't certain, it isn't knowledge [Locke]
     Full Idea: What reaches to knowledge, I think may be called certainty; and what comes short of certainty, I think cannot be knowledge.
     From: John Locke (Letters to Edward Stillingfleet [1695], Letter 2), quoted by Simon Blackburn - Quasi-Realism no Fictionalism
     A reaction: I much prefer that fallibilist approach offered by the pragmatists. Knowledge is well-supported belief which seems (and is agreed) to be true, but there is a small shadow of doubt hanging over all of it.
22. Metaethics / A. Ethics Foundations / 2. Source of Ethics / c. Ethical intuitionism
6256 Can't the moral sense make mistakes, as the other senses do? [Hutcheson]
     Full Idea: Can there not be a right and wrong state of our moral sense, as there is in our other senses?
     From: Francis Hutcheson (Treatise 4: The Moral Sense [1728], §IV)
     A reaction: Hutcheson replies by saying something like they are both fully reliable in normal conditions. It remains, though, a very good question for the intuitionist to face, as the moral sense is supposed to be direct and reliable, but how do you check?
22. Metaethics / C. The Good / 2. Happiness / a. Nature of happiness
6252 Happiness is a pleasant sensation, or continued state of such sensations [Hutcheson]
     Full Idea: In the following discourse, happiness denotes pleasant sensation of any kind, or continued state of such sensations.
     From: Francis Hutcheson (Treatise 4: The Moral Sense [1728], Intro)
     A reaction: This is a very long way from Greek eudaimonia. Hutcheson seems to imply that I would be happy if I got high on drugs after my family had just burnt to death. Socrates points out that scratching an itch is a very pleasant sensation (Idea 132).
23. Ethics / D. Deontological Ethics / 1. Deontology
6257 You can't form moral rules without an end, which needs feelings and a moral sense [Hutcheson]
     Full Idea: What rule of actions can be formed, without relation to some end proposed? Or what end can be proposed, without presupposing instincts, desires, affections, or a moral sense, it will not be easy to explain.
     From: Francis Hutcheson (Treatise 4: The Moral Sense [1728], §IV)
     A reaction: We have no reason to think that 'instincts, desires and affections' will give us the remotest guidance on how to behave morally well (though we would expect them to aid our survival). How could a moral sense give a reason, without spotting a rule?
23. Ethics / E. Utilitarianism / 2. Ideal of Pleasure
20883 Modern utilitarians value knowledge, friendship, autonomy, and achievement, as well as pleasure [Hooker,B]
     Full Idea: Most utilitarians now think that pleasure, even if construed widely, is not the only thing desirable in itself. ...Goods also include important knowledge, friendship, autonomy, achievement and so on.
     From: Brad W. Hooker (Rule Utilitarianism and Euthanasia [1997], 2)
     A reaction: That pleasure is desired is empirically verifiable, which certainly motivated Bentham. A string of other desirables each needs to be justified - but how? What would be the value of a 'friendship' if neither party got pleasure from it?
23. Ethics / E. Utilitarianism / 5. Rule Utilitarianism
20884 Rule-utilitarians prevent things like torture, even on rare occasions when it seems best [Hooker,B]
     Full Idea: For rule-utilitarians acts of murder, torture and so on, can be impermissible even in rare cases where they really would produce better consequences than any alternative act.
     From: Brad W. Hooker (Rule Utilitarianism and Euthanasia [1997], 4)
     A reaction: It is basic to rule-utilitarianism that it trumps act-ulitilarianism, even when a particular act wins the utilitarian calculation. But that is hard to understand. Only long-term benefit could justify the rule - but that should win the calculation.
25. Social Practice / F. Life Issues / 2. Euthanasia
20885 Euthanasia is active or passive, and voluntary, non-voluntary or involuntary [Hooker,B]
     Full Idea: Six types of euthanasia: 1) Active voluntary (knowing my wishes), 2) Active non-voluntary (not knowing my wishes), 3) Active involuntary (against my wishes), 4) Passive voluntary, 5) Passive non-voluntary, 6) Passive involuntary.
     From: Brad W. Hooker (Rule Utilitarianism and Euthanasia [1997], 5)
     A reaction: 'Active' is intervening, and 'passive' is not intervening. A helpful framework.
20882 Euthanasia may not involve killing, so it is 'killing or not saving, out of concern for that person' [Hooker,B]
     Full Idea: Passive euthanasia is arguably not killing, and the death involved is often painful, so let us take the term 'euthanasia' to mean 'either killing or passing up opportunities to save someone, out of concern for that person'.
     From: Brad W. Hooker (Rule Utilitarianism and Euthanasia [1997], 1)
     A reaction: This sounds good, and easily settled, until you think concern for that person could have two different outcomes, depending on whether the criteria are those of the decider or of the patient. Think of religious decider and atheist patient, or vice versa.
28. God / A. Divine Nature / 6. Divine Morality / a. Divine morality
6254 We are asked to follow God's ends because he is our benefactor, but why must we do that? [Hutcheson]
     Full Idea: The reasons assigned for actions are such as 'It is the end proposed by the Deity'. But why do we approve concurring with the divine ends? The reason is given 'He is our benefactor', but then, for what reason do we approve concurrence with a benefactor?
     From: Francis Hutcheson (Treatise 4: The Moral Sense [1728], §I)
     A reaction: Characteristic of what MacIntyre calls the 'Enlightenment Project', which is the application of Cartesian scepticism to proving the foundations of morals. Proof beyond proof is continually demanded. If you could meet God, you would obey without question.
6255 Why may God not have a superior moral sense very similar to ours? [Hutcheson]
     Full Idea: Why may not the Deity have something of a superior kind, analogous to our moral sense, essential to him?
     From: Francis Hutcheson (Treatise 4: The Moral Sense [1728], §I)
     A reaction: This is Plato's notion of the gods, as beings who are profoundly wise, and understand all the great moral truths, but are not the actual originators of those truths. The idea that God creates morality actually serves to undermine morality.