By James R. Otteson
'Actual Ethics' bargains an ethical security of the 'classical liberal' political culture and applies it to numerous of today's vexing ethical and political concerns.
James Otteson argues Kantian belief of personhood and an Aristotelian belief of judgment fit or even complementary. He indicates why they're morally appealing, and maybe such a lot controversially, whilst mixed, they suggest a restricted, classical liberal political nation. Otteson then addresses a number of modern difficulties - wealth and poverty, public schooling, animal welfare, and affirmative motion - and indicates how every one could be plausibly addressed in the Kantian, Aristotelian and classical liberal framework.
Written in transparent, enticing, and jargon-free prose, 'Actual Ethics' will provide scholars and normal audiences an summary of a strong and wealthy ethical and political culture that they may not in a different way ponder.
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Extra info for Actual Ethics
For these authors’ works, see the bibliography; for a general discussion of the issues involved, see James Rachels’s Elements of Moral Philosophy, chaps. org/wiki/Homo economicus. Leviathan, part I, chap. xii, p. 76. Ibid. ” One can understand why Hobbes would think that mankind’s natural state was so nasty and brutish: he wrote Leviathan, after all, in 1651, just after the English civil war and the execution of its sitting monarch, Charles I, and the deep religious and political divisions among the people of England— not to mention the unhygienic squalor in which most people lived at the time15 —cannot have given a very good impression of mankind’s “natural” state.
23 What is relevant to our purposes is the rough distinction between a priori, or purely logical, investigation and a posteriori, or based on empirical data, investigation. I favor the latter over the former. Indeed, I am skeptical that there exists any universal form of justice out there somewhere awaiting discovery. What I am more confident about is that human beings seem to have a nature, that the world seems to have a nature, and that if we want to figure out how human beings should behave given their ends, we will need to see what their and the world’s natures are.
Wilson, The Moral Sense, esp. chap. 2; and Wright, The Moral Animal, esp. chap. 7. I draw on all these works in my discussion. As did, for example, William Hamilton, in his 1964 papers “The Genetical Evolution of Social Behaviour I” and “The Genetical Evolution of Social Behaviour II,” both collected in The Narrow Roads of Gene Land. For sustained criticism of this enterprise, see Kitcher’s Vaulting Ambition. 20 Working Out the Position could determine behavior with anything like this much precision.
Actual Ethics by James R. Otteson