In Patching Out Virtue, “The first is to champion the virtue tradition against Christian moral quietism and modern deontological ethics. The second is to facilitate reconciliation between Augustinian and Emersonian virtue” (Foster 688).…
Even though he had classified justice as one of the artifial virtues, he later identifies it, along with benevolence, as a social virtue. He argues that although benevolence is necessary for self-enjoyment, it cannot be reduced entirely to self-interest as the Hobbesians think but tends rather to promote social welfare. While benevolence is an original principle in human nature, justice is not. The need for rules of justice is not universal. It arises only under conditions of relative scarcity, where property has to be regulated to preserve order in society. For Hume the language of morality implies some sentiment common to all mankind, which recommends the same object for general approval. It also implies some universal and comprehensive…
David Hume puts forward two separate but very closely related arguments against miracles. Hume argues that the probability of miracles actually happening is so low that is irrational and illogical to believe that miracles do occur. Hume is an empiricist, meaning that he emphasises experience and observations of the world as the way of learning new things.…
We think that all actions are sound as long as they don’t hurt another person. But then we see people like Adolf Hitler. The man murdered millions of people. Yet, he had a bunch of supporters who helped him with these inhumane acts. But he did what he did in the name of morality, in the name of ‘respect for the greater race.’ The central idea of this essay is that morality depends largely on perception. What one finds wrong may not necessarily be seen as inappropriate by another. “I followed my own conscience.” “I did what I thought was right.” Didion questions the reader how many madmen have said this and meant it? Didion doesn’t believe that these men shelter themselves under the illusion of morality but actually believe their actions are moral and justified. Maybe we ourselves have said it before and been wrong. Our conscience isn’t always the best judge of things. But the concept of morality makes it okay to just be impulsive and do what we think is correct in the…
What part does happiness play in determining the morality of an act in a situation? Can a concept that ties morality to the search of happiness truly be rational? What of the opposite? Is it possible to view every situation with objectivity, never taking into account an emotion (like happiness)? The questions above concern themselves with the part of the central tenets of the ethical views of two very important philosophers, respectfully: John Mill and Immanuel Kant. The ethical theories that these two philosophers laid out clash with each other in fundamental ways, from how reason was defined, to the role that “happiness” played in determining the ethical choice in a moral dilemma. In the following pages, I will attempt to present and discuss the theories of Kant and Mill, pointing out what I perceive as weakness in said theories, as well as the possible strengths of each system.…
In this paper, I will first introduce the key concepts regarding Hume’s notion of sympathy, then examine the nature of Hume’s sympathy by going through some of its challenges (and the corresponding responses), before I discuss the importance of the concept of sympathy to the sentimentalist school of…
“Who has the right to create life? God or Science?”(Bissonette, Melissa Bloom 1) One of the compelling monstrosity of Shelley’s novel continues to appeal readers, but why? (3) The monster is a victimized child, mistreated and misunderstood, or evil some may say. (3) Is he really a monster?…
Mill’s perspective on the human condition is one that I favor immensely opposed to Schopenhauer, because it displays an appreciation for what it means to be a human in its truest form. The fact that we are able to innately enjoy pleasures and reflect on the experience is unique and should be valued. Furthermore, we also are capable of enduring mental suffering and advancing through the struggle as a better being on the other side. Both of these situations effectively demonstrate the privilege we are granted by being human. In this paper I will present why Mill makes a strong argument for this case, and also contribute some of my own ideas to towards the concept.…
The term empathy is the ability to understand or feel the other person’s feelings. In the lines of Steve Dutch he doesn’t give any empathy. Dutch implies that students claim to know the material, but they not do well on exams. He believes that if you can’t answer the questions about the material you don’t know the material. I strongly disagree with Dutch’s argument of the line “I know the material- I just don’t do well on exams”, because many people have anxiety, different ways of learning, and the way questions are asked. Dutch is only giving his opinion of the situation his not facing in facts.…
The Second Discourse starts by illustrating pre-civilized man and his need to procure only the ‘bare essentials’ to fulfill a need for survival. This idea of the noble savage is what he referred to as the happiest state of humankind: a middle state between completely wild and completely civilized. As his paper evolves, Rousseau shows rapid development for emotional and social change. Pity was one of the key principles that Rousseau identifies as existing prior to reason. He states that all humans feel a strong distaste on seeing the suffering of another sentient creature. Rousseau argues that because humans feel this impulse of pity towards others they will not willingly mistreat other creatures unless their own self preservation is at stake.…
One of the most recognized critiques of Aquinas is David Hume, who addressed the argument from design in his work Dialogues Concerning Natural Religion. Hume began by summarizing Aquinas' logic, and the many alterations that followed. Essentially, Hume argued that attributing design in the natural universe to an intelligent creator is flawed in two ways. First, he uses to analogy of a house to discredit Aquinas' inferences.…
Hume believes the root of morality is emotion. He believes emotions, or passions, as he calls them, are the driving force behind our actions. Hume believes that how we feel about things determines what we determine is moral or immoral. There is no logical reason for keeping one’s promises if there is no benefit to you. However, we as a people have decided that keeping one’s word is moral because we would like someone to do that for us. We keep our promises because we want people to think kindly of us. There is no logic behind it, but there is emotion. Even when there is nothing to be gained for us by keeping our promises, we still maintain its moral to keep them because of how it makes us feel. This means, even when it is illogical to do something, if we feel it is moral, we should do it. Reason is not enough to change how we behave. It can give us some direction but it cannot compel us to do…
If death is the perpetual and permanent end of our existence, the question comes up, if suicide is morally right or wrong. Should death even be feared? Suicide rates are increasing, in fact, 2015; there was a suicide rate of 11.4 per 100,000 people, or in perspective, 800,000 in the world. My standpoint on suicide is that it is morally acceptable to do it under any circumstances.…
Kant’s diagnoses the human condition as human’s frailty and impurity when distinguishing between one’s self interested inclinations and moral duty. Humans were “…finite beings with our individual needs…yet we [were] also rational beings, and for Kant that include[d]…the recognition of moral obligations” (Stevenson and Haberman p.155). The contrast and ever-apparent strain between these opposing sides of human nature fuel Kant’s diagnosis of human’s frailty. In Kant’s conception of human reason and action, he distinguished between categorical and hypothetical imperatives which displayed the human struggles regarding what decisions were morally right. Self interested desires, “…which involve[ed] only the selection of means to satisfy one’s own desire” (p.151) could be defined as a hypothetical imperative. However, categorical imperative claims “…that morality is fundamentally a function of [one’s] reason, not just [one’s] feelings” (p.151). Knowing what was morally right and doing what was morally right was the depravity of human nature, the choice of choosing one’s own happiness over their obligations to those who surround them. The desire for instant gratification from any action hinders human’s consideration of longer-term self-interest. The difficulty arises when the one must decide to postpone immediate satisfaction in the interest of future goals; a “…balance to strike between living for the moment and planning for the future….” (p.155) must be reached. Human’s struggles with moral decisions and personal gain exemplify their…
The modern philosopher, David Hume, argued that the proof of self existence was not possible. Hume stated, “If any impression gives rise to the idea of self, that impression must continue invariably the same, through the whole course of our lives; since self is supposed to exist after that manner” (Kolack and Thompson 642). Although Hume made some valid arguments, his views on self existence are both wrong and arrogant. The existence of self can be, and has been, proven.…