Download The Cosmos of Duty: Henry Sidgwick's Methods of Ethics by Roger Crisp PDF
By Roger Crisp
Roger Crisp provides a entire examine of Henry Sidgwick's The equipment of Ethics, a landmark paintings first released in 1874. Crisp argues that Sidgwick is essentially correct approximately many important matters in ethical philosophy: the metaphysics and epistemology of ethics, consequentialism, hedonism approximately health, and the burden to accept to self-interest. He holds that Sidgwick's lengthy dialogue of 'common-sense' morality is without doubt one of the top dialogue of deontology we now have. And but The equipment of Ethics could be challenging to appreciate, and this is often possibly one this is because, although it's a philosophical goldmine, few have ventured deeply into it. What does Sidgwick suggest by way of a 'method'? Why does he speak about basically 3 tools? What are his arguments for hedonism and for utilitarianism? How will we make experience of the belief of ethical instinct? what's the position of advantage in Sidgwick's ethics? Crisp addresses those and lots of different questions, providing a clean view of Sidgwick's textual content with the intention to support any ethical thinker to realize extra from it.
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The Cosmos of Duty: Henry Sidgwick's Methods of Ethics
Roger Crisp offers a complete examine of Henry Sidgwick's The equipment of Ethics, a landmark paintings first released in 1874. Crisp argues that Sidgwick is basically correct approximately many crucial concerns in ethical philosophy: the metaphysics and epistemology of ethics, consequentialism, hedonism approximately overall healthiness, and the burden to receive to self-interest.
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Extra resources for The Cosmos of Duty: Henry Sidgwick's Methods of Ethics
Sample text
For example, egoistic hedonism consists in the acceptance of the agent’s own happiness as ultimate reason or end, and its method will be the attempt by the agent to maximize her own happiness. 41 Imagine that common- sense morality made no room for utilitarian decision-making. The utilitarian principle could still capture what justifies the common-sense method or decision-procedure. Further, his emphasis on method over principle can lead to philosophical distortion. The focus on method may explain, for example, why Sidgwick is so ready to find utilitarianism within common- sense morality, because people sometimes decide what to do by trying to work out what would do the most good from the impartial point of view.
Consider, for example, the definition of obscenity in the Obscene Publications Act 1959, still in force in the UK: For the purposes of this Act an article shall be deemed to be obscene if its effect or (where the article comprises two or more distinct items) the effect of any one of its items is, if taken as a whole, such as to tend to deprave and corrupt persons who are likely, having regard to all relevant circumstances, to read, see or hear the matter contained or embodied in it. 2. Sidgwick would have agreed with Mill in the System of Logic: ‘There must be some standard by which to determine the goodness or badness, absolute and comparative, of ends, or objects of desire.
G. 342–3), and as presenting him with yet another failure. To avoid such complication would have required him to accept the possibility of decision-making based on the weighing of a plurality of ultimate prin ciples against one another in individual cases analogous to the kind of legal judgement mentioned in the previous paragraph. 3), had he allowed the possibility of such judgement, he could have avoided not only the danger of conflict between utilitarian and non-utilitarian prin ciples, but the actual conflict between egoism and utilitarianism he so signally failed to resolve at the close of the Methods.