By Valerie Tiberius
This is the 1st philosophy textbook in ethical psychology, introducing scholars to more than a few philosophical themes and debates comparable to: what's ethical motivation? Do purposes for motion consistently rely on wants? Is emotion or cause on the middle of ethical judgment? lower than what stipulations are humans morally in charge? Are there self-interested purposes for individuals to be ethical? Moral Psychology: a modern Introduction provides learn by way of philosophers and psychologists on those issues, and addresses the overarching query of ways empirical examine is (or isn't really) proper to philosophical inquiry.
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Additional resources for Moral Psychology: A Contemporary Introduction
The answer is that there is a premise in these arguments that is at least plausibly a conceptual truth. It’s just that this premise does not support egoism by itself. ” This could be true, but it doesn’t follow that your action was selﬁsh unless the further claim that the particular desire you acted on was the desire for your own pleasure (or something else for yourself ). The (conceivably conceptually true) premise here is that desires are necessary to motivate actions, but what is inferred from this premise is that only selﬁsh desires motivate action.
But I may not have been motivated by duty; instead, I might have kept my promise because I wanted to eat at that restaurant anyway. In this case, I will have done the right thing, but not from morally admirable or worthy motives. So, the Kantian is not stuck saying that in keeping my promise for the wrong reasons I did the wrong thing. Still, Kantian moral theory enjoins us to do the right thing for the right reasons, that is, from the motive of duty. The important point for our purposes is that, according to the Kantian view about moral motivation (where this means motivation that is worthy of admiration and not just whatever happens to get us to do the right thing), it must be possible for us to act independently of our inclinations.
Conservatives do make moral judgments based on norms of harm and respect, but they also make moral judgments based on norms of authority or sanctity, which liberals tend not to do. Though Haidt states that he is describing our morality rather than prescribing anything, he does suggest that the descriptive picture he paints will provide grounds for a more positive appraisal of moral frameworks that are diﬀerent from our own (Haidt 2012). Certainly, some American conservatives have taken him to be saying that the fact they use more domains of morality is a good thing about political conservativism.