Moral Virtue and Nature: A Defense of Ethical Naturalism by Stephen R. Brown PDF

By Stephen R. Brown

ISBN-10: 082649871X

ISBN-13: 9780826498717

What make somebody a great person? Is there an aim solution to this question, a solution that may be given in naturalistic phrases? For a long time philosophers have tried to increase a few kind of naturalistic ethics. opposed to moral naturalism, besides the fact that, remarkable philosophers have contended that such tasks are very unlikely, as a result life of a few type of ‘gap' among proof and values. Others have steered that teleology, upon which many types of moral naturalism rely, is an outmoded metaphysical inspiration. This publication argues strong person is one that has these qualities the ownership of which allows somebody to accomplish these ends average to beings like us. hence, the reply to the query of what makes an excellent person is given in phrases either target and naturalistic. the writer indicates that neither 'is-ought' gaps, nor objections touching on teleology pose insurmountable difficulties for naturalistic advantage ethics. This paintings is a miles wanted contribution to the continuing debate approximately moral conception and moral virtue.

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Extra resources for Moral Virtue and Nature: A Defense of Ethical Naturalism

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But we have got some idea of how what is good for Xs is related to our evaluation of Xi as a good X. If Xx has those traits that allow it to realize those things good for Xs, then Xi is a good X. When we speak of the human good we might mean the good of some individual human, in which case the human good is what is good for individuals. However, we might mean by 'the human good' that which is good for the group, the species, 'the race', or perhaps the genome. But what is good for some individual and what is good for the group could conflict, so these two uses of 'the human good' cannot have the same denotation.

47 Some believe neo-Darwinian theory shows that in actuality there is no teleology in nature, while others hold Darwinism to have redeemed teleological language and explanations. I will not rule on this dispute, which might, at bottom, be a quibble over terminology and not over metaphysics. However, I think Aristotle's arguments and the ubiquity of teleological talk in the biological literature show teleology ought at least to be taken seriously as an explanatory strategy. Moreover, the fact that such explanations appear to work well provides a grounding for belief that there actually is teleology in nature.

We evaluate individuals relative to how their cognitive, conative, and affective states are situated in respect to some telos. Also, insofar as human laws are a kind of artifact, meant to serve the common good, our evaluations of individual laws as well as other institutions of justice will be grounded in artifactual teleology. Naturalized virtue ethics deals also with the non-intentional teleology in nature: that inherent in the parts and processes of life. One thing to recommend the theory is the generality of the logical structure underlying it.

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Moral Virtue and Nature: A Defense of Ethical Naturalism by Stephen R. Brown

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