Rationally Speaking: A pluralist approach to ethics - 0 views
-
The history of Western moral philosophy includes numerous attempts to ground ethics in one rational principle, standard, or rule. This narrative stretches back 2,500 years to the Greeks, who were interested mainly in virtue ethics and the moral character of the person. The modern era has seen two major additions. In 1785, Immanuel Kant introduced the categorical imperative: act only under the assumption that what you do could be made into a universal law. And in 1789, Jeremy Bentham proposed utilitarianism: work toward the greatest happiness of the greatest number of people (the “utility” principle).
-
Many people now think projects to build a reasonable and coherent moral system are doomed. Still, most secular and religious people reject the alternative of moral relativism, and have spent much ink criticizing it (among my favorite books on the topic is Moral Relativism by Stephen Lukes). The most recent and controversial work in this area comes from Sam Harris. In The Moral Landscape, Harris argues for a morality based on (a science of) well-being and flourishing, rather than religious dogma.
-
I am interested in another oft-heard criticism of Harris’ book, which is that words like “well-being” and “flourishing” are too general to form any relevant basis for morality. This criticism has some force to it, as these certainly are somewhat vague terms. But what if “well-being” and “flourishing” were to be used only as a starting point for a moral framework? These concepts would still put us on a better grounding than religious faith. But they cannot stand alone. Nor do they need to.
- ...4 more annotations...
-
1. The harm principle bases our ethical considerations on other beings’ capacity for higher-level subjective experience. Human beings (and some animals) have the potential — and desire — to experience deep pleasure and happiness while seeking to avoid pain and suffering. We have the obligation, then, to afford creatures with these capacities, desires and relations a certain level of respect. They also have other emotional and social interests: for instance, friends and families concerned with their health and enjoyment. These actors also deserve consideration.
-
2. If we have a moral obligation to act a certain way toward someone, that should be reflected in law. Rights theory is the idea that there are certain rights worth granting to people with very few, if any, caveats. Many of these rights were spelled out in the founding documents of this country, the Declaration of Independence (which admittedly has no legal pull) and the Constitution (which does). They have been defended in a long history of U.S. Supreme Court rulings. They have also been expanded on in the U.N.’s 1948 Universal Declaration of Human Rights and in the founding documents of other countries around the world. To name a few, they include: freedom of belief, speech and expression, due process, equal treatment, health care, and education.
-
3. While we ought to consider our broader moral efforts, and focus on our obligations to others, it is also important to place attention on our quality as moral agents. A vital part of fostering a respectable pluralist moral framework is to encourage virtues, and cultivate moral character. A short list of these virtues would include prudence, justice, wisdom, honesty, compassion, and courage. One should study these, and strive to put these into practice and work to be a better human being, as Aristotle advised us to do.
-
most people already are ethical pluralists. Life and society are complex to navigate, and one cannot rely on a single idea for guidance. It is probably accurate to say that people lean more toward one theory, rather than practice it to the exclusion of all others. Of course, this only describes the fact that people think about morality in a pluralistic way. But the outlined approach is supported, sound reasoning — that is, unless you are ready to entirely dismiss 2,500 years of Western moral philosophy.
-
while each ethical system discussed so far has its shortcomings, put together they form a solid possibility. One system might not be able to do the job required, but we can assemble a mature moral outlook containing parts drawn from different systems put forth by philosophers over the centuries (plus some biology, but that's Massimo's area). The following is a rough sketch of what I think a decent pluralist approach to ethics might look like.