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By Christopher Robert Hallpike
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Extra info for The Evolution of Moral Understanding
Example text
Moral problems are real problems, not just undecidable matters of taste, or arbitrary conventions, and Kluckhohn explained why: “Human life is a moral life precisely because it is a social life and because in the case of the human species the minimum necessities for orderly and co-operative behaviour are not provided by biologically inherited instincts” (Kluckhohn 1960: 391). In the next chapter we shall explore the implications of this. II. Moral Knowledge In the previous chapter I proposed that the social life of man imposes certain fundamental constraints on our relations with one another, and that these are the foundation of moral ideas.
Basson 1958: 93) Facts and values 43 Hume‘s view has been extremely influential, and it was held for example by Westermarck (1906, 1932), Stevenson (1944, 1963), and Ayer who wrote: ‘…sentences which simply express moral judgements do not say anything. They are pure expressions of feeling and as such do not come under the category of truth and falsehood. They are unverifiable for the same reason as a cry of pain or a word of command is unverifiable – because they do not express genuine propositions’ (Ayer 1971: 144).
The promotion of rules to the position of first importance in ethics, at the expense of virtue. We shall find that the moral philosophy of all the ancient literate civilizations differs significantly from that of the modern Western world in all these respects, and we shall therefore have to decide if this is because we are conceptually more advanced than they were, or because of certain peculiar assumptions of our own culture that are actually false. Before we consider the findings of developmental psychology, anthropology, and history, it will therefore be necessary to establish the fundamentals of what could be meant by ‘moral knowledge’ in the rest of this chapter.