Morality

About: Morality is a research topic. Over the lifetime, 22623 publications have been published within this topic receiving 545733 citations. The topic is also known as: moral & morals.

Epistemic Partiality in Friendship

Abstract: Analytic moral philosophers have been taking a renewed interest in friendship in recent years. They have been especially liable to consider friendship in connection with debates over partiality and impartiality in ethics. Many important styles of ethical theory hold up impartiality and equal treatment—under one or another interpretation—as central moral concepts and ideals. Yet friendship and other close relations between persons seem to involve partiality and differential treatment. We care more about what befalls our friends than about what happens to strangers, and we are more motivated to advance our friends’ interests than those of strangers. We seem even to have special responsibilities toward our friends which we don’t have toward strangers. If friendship necessarily involves such partiality, then there is a tension, at least, between the constitutive elements and dispositions of friendship and those of morality: they seem to pull in opposite directions. Contemporary moral theorists have responded to this tension in a variety of ways. Some have sought to bring the apparent partiality of friendship under the wing of a more fundamental impartiality, thus reconciling friendship and the moral. Others have insisted on the primacy of friendship, and partiality, over impartial moral conceptions—

Morality, Normativity, and Society

Abstract: Moral claims not only purport to be true, they also purport to guide our choices. This book presents a new theory of normative judgment, the "standard-based theory," which offers a schematic account of the truth conditions of normative propositions of all kinds, including moral propositions and propositions about reasons. The heart of Copp's approach to moral propositions is a theory of the circumstances under which corresponding moral standards qualify as justified, the "society-centered theory." He argues that because any society needs a social moral code in order to enable its members to live together successfully, and because it would be rational for a society to choose such a code, certain moral codes, and the standards they include, are justified. According to the standard-based theory then, if certain moral standards are indeed justified, corresponding moral propositions may be true. Copp's approach to morality and explaining normativity and the truth conditions of moral claims, raises a number of important issues in moral theory, as well as in metaphysics and the philosophy of language.

Chaos and Rules: Should Responses to Violent Crises Always Be Constitutional?

Abstract: Two broad categories of constitutional models have traditionally been invoked in the context of fashioning legal responses to emergencies. According to the "Business as Usual" model, ordinary legal rules continue to be strictly followed with no substantive change even in times of crisis. The law in times of war remains the same as in times of peace. Other models of emergency powers may be grouped together under the general category of "models of accommodation," insofar as they attempt to accommodate, within the existing normative structure, security considerations and needs. Though the ordinary system is kept intact as much as possible, some exceptional adjustments are introduced to accommodate for exigency. The article suggests that these traditional models may not always be adequate. Rather, there may be circumstances when the appropriate method of tackling grave threats entails going outside the legal order, at times even violating otherwise accepted constitutional principles. Such a response, if pursued in appropriate circumstances and properly applied, may strengthen rather than weaken, and result in more rather than less, long-term constitutional fidelity and commitment to the rule of law. The "Extra-Legal Measures" model proposed in the Article informs public officials that they may act extralegally when they believe that such action is necessary for protecting the nation and the public in the face of calamity, provided that they openly and publicly acknowledge the nature of their actions. It is then up to the people to decide, either directly or indirectly (e.g., through their elected representatives in the legislature), how to respond to such actions. The people may decide to hold the actor to the wrongfulness of her actions, demonstrating commitment to the violated principles and values. The acting official may be called to answer, and make legal and political reparations, for her actions. Alternatively, the people may act to approve, post facto, the extralegal actions of the public official. The process leading up to the ratification (or rejection) of those actions promotes deliberation after the fact, as well as establishes the individual responsibility of each member of the relevant community for the actions taken on behalf of the public during the emergency. That very process, with its uncertain outcomes, also serves an important function of slowing down any possible rush to use extralegal powers by governmental agents. By separating the issues of action and ratification, the model adds an element of uncertainty hanging over the head of the public official who needs to decide how to act. That uncertainty raises the cost of taking an extralegal course of action. The model seeks to preserve the long-term relevance of, and obedience to, legal principles, rules, and norms. While going outside the legal order may be a "little wrong," it is advocated in order to facilitate the attainment of a "great right," namely the preservation not only of the constitutional order, but also of its most fundamental principles and tenets. The model promotes, and is promoted by, ethics of political and popular responsibility, political morality, and candor.

Modernity and Morality in Habermas's Discourse Ethics

Abstract: Discourse ethics is originally conceived as a programme of philosophicaljustification of morality. This depends on the formal derivation of the moral principle (U) from non-moral principles. The moral theory is supposed to fall out of a pragmatic theory of meaning. The original programme plays a central role in Habermas's social theory: the moral theory, if true, provides good evidence for the more general theory of modernization. But neither Habermas nor his followers have succeeded in providing a formal derivation. This essay shows how and why Habermas's proposed derivation is impossible. As if aware of the lacuna, Habermas has recently suggested that (U) can be derived by 'abduction' rather than deduction. The proposal draws heavily on modernization theory; hence the only justification for (U) now available to him rests on premises drawn from that theory. The original programme of the justificationof morality has thus given way to the weaker programme of the philosophical elucidationof morality. Furthe...

Law as Interpretation

Abstract: and a concrete intention here: the delegate intends to prohibit discrimination in whatever in fact is of fundamental interest and also intends not to prohibit segregated schools. These are not isolated, discrete intentions; our descriptions, we might say, describe the same intention in different ways. But it matters very much which description a theory of legislative intention accepts as canonical. If we accept the first description, then a judge who wishes to follow the delegate's intentions, but who believes that education is a matter of fundamental interest, will hold segregation unconstitutional. If we accept the second, he will not. The choice between the two descriptions cannot be made by any further reflection about what an intention really is. It must be made by deciding that one rather than the other description is more appropriate in virtue of the best theory of representative democracy or on some other openly political ground. (I might add that no compelling argument has yet been produced, so far as I am aware, in favor of deferring to a delegate's more concrete intentions, and that this is of major importance in arguments about whether the "original intention" of the Framers requires, for example, abolishing racial discrimination, or capital punishment.) 546 547 O PISKIJAKIRJA TO 2002 When we consider the common-law problems of interpretation, the author's intention theory shows in an even poorer light. The problems are not simply evidentiary. Perhaps we can discover what was "in the mind" of all the judges who decided cases about accidents at one time or another in our legal history. We might also discover (or speculate) about the psychodynamic or economic or social explanations of why each judge thought what he or she did. No doubt the result of all this research (or speculation) would be a mass of psychological data essentially different for each of the past judges included in the study, and order could be brought into the mass, if at all, only through statistical summaries about which proportion of judges in which historical period probably held which opinion and was more or less subject to which influence. But this mass, even tamed by statistical summary, would be of no more help to the judge trying to answer the question of what the prior decisions, taken as a whole, really come to than the parallel information would be to one of our chain novelists trying to decide what novel the novelists earlier in the chain had collectively written. That judgment, in each case, requires a fresh exercise of interpretation which is neither brute historical research nor a clean-slate expression of how things ideally ought to be. A judge who believed in the importance of discerning an author's intention might try to escape these problems by selecting one particular judge or a small group of judges in the past (say, the judges who decided the most recent case something like his or the case he thinks closest to his) and asking what rule that judge on group intended to lay down for the future. This would treat the particular earlier judges as legislators and so invite all the problems of statutory interpretation including the very serious problem we just noticed. Even so, it would not even escape the special problems of common-law adjudication after all, because the judge who applied this theory of interpretation would have to suppose himself entitled to look only to the intentions of the particular earlier judge or judges he had selected, and he could not suppose this unless he thought that it was the upshot of judicial practice as a whole (and not just the intentions of some other selected earlier judge) that this is what judges in his position should do. IV. Politics in Interpretation If my claims about the role of politics in legal interpretation are sound, then we should expect to find distinctly liberal or radical or conservative opinions not only about what the Constitution and laws of our nation should be but also about what they are. And this is exactly what we do find. Interpretation of the equal protection clause of the Constitution provides especially vivid examples. There can be no useful interpretation of what that clause means independent of some theory about what political equality is and how far equality is required by justice, and the history of the last half-century of constitutional law is largely an exploration of exactly these issues of political morality, Conservative lawyers argued steadily (though not consistently) in favor of an author's intentions style of interpreting this clause, and they accused others, who used a different style with more egalitarian results, of inventing rather than interpreting law. But this was bluster meant to hide the role their own political convictions played in their choice of interpretive style, and the great legal debates over the equal protection clause would have been more illuminating if it had been more widely recognized that reliance on political theory is not a corruption of interpretation but part of what interpretation means. Should politics play any comparable role in literary and other artistic interpretation? We have become used to the idea of the politics of interpretation. Stanley Fish, particularly, has promoted a theory of interpretation which supposes that contests between rival schools of literary interpretation are more political than argumentative: rival professoriates in search of dominion. And of course it is a truism of the sociology of literature, and not merely of the Marxist contribution to that discipline, that fashion in interpretation is sensitive to and ex. presses more general political and economic structures. These important claims are external: they touch the causes of the rise of this or that approach to literature and interpretation. We are now concerned with the internal question, about politics in rather than the politics of interpretation.9 How far can principles of political morality actually count as arguments for a particular interpretation of a particular work or for a general approach to artistic interpretation? There are many possibilities and many of them are parasitic on claims developed or in these essays. It was said that our commitment to feminism, or our fidelity to nation, or our dissatisfaction with the rise of the New Right, ought to influence our evaluation and appreciation of literature. Indeed it was the general (though not unanimous) sense of the conference that professional criticism must be faulted for its inattention to such political issues. But if our convictions about these particular political issues count in deciding how good some novel or play or poem is, then they must also count in deciding, among particular 9 See Politics of Interpretation, 9 CRITICAL INQUIRY I (1982) 548 549 O PISKIJAKIRJA TO 2002 interpretations of these works, which is the best interpretation. Or so they must if my argument is sound. We might also explore a more indirect connection between aesthetic and political theory. Any comprehensive theory of art is likely to have, at its center, some epistemological thesis, some set of views about the relations that hold among experience, self-consciousness, and the perception or formation of values. If it assigns self-discovery any role in art, it will need a theory of personal identity adequate to mark off the boundaries of a person from his or her circumstances, and from other persons, or at least to deny the reality of any such boundaries. It seems likely that any comprehensive theory of social justice will also have roots in convictions about these or very closely related issues. Liberalism, for example, which assigns great importance to autonomy, may depend upon a particular picture of the role that judgments of value play in people's lives; it may depend on the thesis that people's convictions about value are beliefs, open to argument and review, rather than simply the givens of personality, fixed by genetic and social causes. And any political theory that gives an important place to equality also requires assumptions about the boundaries of persons, because it must distinguish between treating people as equals and changing them into different people. It may be a sensible project, at least, to inquire whether there are not particular philosophical bases shared by particular aesthetic and particular political theories so that we can properly speak of a liberal or Marxist or perfectionist or totalitarian aesthetics, for example, in that sense. Common questions and problems hardly guarantee this, of course. It would be necessary to see, for example, whether liberalism can indeed be traced, as many philosophers have supposed, back into a discrete epistemological base, different from that of other political theories, and then ask whether that discrete base could be carried forward into aesthetic theory and there yield a distinctive interpretive style. I have no good idea that this project could be successful, and I end simply by acknowledging my sense that politics, art, and law are united, somehow, in philosophy.