lecture 3: virtue ethics & introduction to natural law theory

Lecture 3: Virtue Ethics & Lecture 3: Virtue Ethics & Introduction to Natural Law TheoryIntroduction to Natural Law Theory

Basic Framework of Virtue Ethics:Basic Framework of Virtue Ethics:

Premise 1: An action is right iff it is what a Premise 1: An action is right iff it is what a virtuous agent would do in the circumstances.virtuous agent would do in the circumstances.

Premise 1a: A virtuous agent is one who acts Premise 1a: A virtuous agent is one who acts virtuously, i.e., one who has and exercises the virtuously, i.e., one who has and exercises the virtues.virtues.

Premise 2: A virtue is a character trait a human Premise 2: A virtue is a character trait a human being needs to flourish or live well.being needs to flourish or live well.

Overview of Ethical Systems: Virtue Ethics:Overview of Ethical Systems: Virtue Ethics:Rather than focusing on what we ought to do, Virtue ethics offers a distinctive approach

whereby we focus on human character asking the question, “What should I be?” Thus, ethical life involves envisioning ideals for human life and embodying those ideals in one’s life. Virtues

are ways in which we embody those ideals.

Plato (c.427-347c):

To be virtuous we must understand what contributes to our

overall good & have our desire (appetitive;

workers), spirit (warriors), & reason

(ruler-guardians) educated properly so

they will aggregate with the guidance provided by the rational part of the soul (Books 2 & 3 of Republic). When

these 3 parts of the soul conflict with each other, it might move us to act in ways that go against

the greater good (become incontinent).

Virtue is an excellence of some sort.

Originally the word meant “strength”

and referred to as

“manliness.” In Aristotle’s ethics (arete) is used which

is trans. as “excellences of various

types.”

Socrates: Virtue is Knowledge. No one intentionally pursues what is wrong;. Ignorance and forgetfulness are at fault when one does.

Plato (c. 427-347) is concerned with the quality of a person’s inner state & he prized beauty, health, harmony, & strength of a soul as the virtues we should emulate. We must have a well-ordered soul whereby our appetites (temperance), emotions (courage), and reason (wisdom) operate in their respective roles. When reason governs, justice manifests itself from out of the well-ordered person.

Aristotle (384-322): The function of man is reason (the good of the thing is when it performs its function well) which is peculiar to him. Thus, the function of man is reason and the life that is distinctive of humans is the life in accordance with reason. If the function of man is reason, then the good man is the man who reasons well This is the life of excellence (eudaimonia; human flourishing & well-being).

Aristotle: “Must have knowledge, second he must choose the acts and choose them for their own sakes, & finally

his actions must proceed from a firm character” (1105a).

Aristotle says there are 2 types of virtue: intellectual virtues:

excellences of the mind (e.g., ability to

understand, reason, & judge well);

moral virtues: learned by repetition

(e.g., practicing honesty we become

honest. To be virtuous requires knowledge,

practice, & consistent effort at character

building.

Overview of Ethical Systems: Plato (427-347 B.C.)Overview of Ethical Systems: Plato (427-347 B.C.)

Plato believed our natural desires are greedy and depraved. Thus, they must be held in tight check by the powers of reason. He compared the human soul to a city-state made up of ruler-guardians, guardians, and the peasants/artisans.

Every reality is an archetype of a corresponding eternal form. The goal of life is to actualize one’s true nature together with one’s many innate potentialities.

If reason for a moment

lets down its guard, then the desires will exert

their power, seize control, and lead the

person to corruption

and immorality.

So long as the individual is governed by the power of reason, and

reason is assisted by

courage and will power

(guardians), the unruly

desires can be suppressed.

The highest good is the well-ordered whole to which

each part contributes

according to its own capacity. A thing in reality is good insofar as it participates in &

corresponds to the form of the good (which is the high

point of the forms).

4 primary integrated

virtues: Wisdom:

corresponds to reason; courage: corresponds to

the will: temperance,

corresponds to desire: justice: links individual

to society.

Main Points to Know:Main Points to Know: Plato writes dialogues rather than philosophical Plato writes dialogues rather than philosophical

treatises. Hence, most of his philosophical treatises. Hence, most of his philosophical positions are voiced through the character of positions are voiced through the character of Socrates. Even though Socrates was Plato's Socrates. Even though Socrates was Plato's actual teacher, the positions and doctrines actual teacher, the positions and doctrines traditionally attributed to Socrates are actually traditionally attributed to Socrates are actually Plato's account of his teacher. Socrates never Plato's account of his teacher. Socrates never wrote anything. wrote anything.

Plato advances a teleological conception of Plato advances a teleological conception of morality, "we live the good life insofar as we morality, "we live the good life insofar as we perform our distinctively human function well." perform our distinctively human function well."

Main Points to Know:Main Points to Know:

The soul is divided into three parts: appetitive, The soul is divided into three parts: appetitive, spirit, and reason. Each part helps us to fulfill spirit, and reason. Each part helps us to fulfill critical needs, but in Plato's view, only the critical needs, but in Plato's view, only the rational part of the soul is fit to rule. rational part of the soul is fit to rule.

In order to live a virtuous life, it is necessary for In order to live a virtuous life, it is necessary for the individual to cultivate balance in his/her soul. the individual to cultivate balance in his/her soul. Thus, persons ruled by appetite or spirit Thus, persons ruled by appetite or spirit (emotion) are "out of balance" and their actions (emotion) are "out of balance" and their actions are apt to provoke personal or social are apt to provoke personal or social disharmony. disharmony.


Appetite: In cases where appetite rules (oligarchic and Appetite: In cases where appetite rules (oligarchic and tyrannical characters fit here) individuals are at the mercy tyrannical characters fit here) individuals are at the mercy of the their biological or material whims. Alcohol addiction of the their biological or material whims. Alcohol addiction fits this profile. Individuals who are addicted to self-fits this profile. Individuals who are addicted to self-destructive patterns of behavior are apt to feed their destructive patterns of behavior are apt to feed their appetites at the expense of other life pursuits. People can appetites at the expense of other life pursuits. People can also be ruled by material greed in much the same way. also be ruled by material greed in much the same way. The key here is that desire is determinative; these are The key here is that desire is determinative; these are cravings of the highest degree. cravings of the highest degree.


Spirit: The emotional, passionate side of our Spirit: The emotional, passionate side of our character is centered on the idea of status on a character is centered on the idea of status on a social level. Ambition, desire for honor and glory, social level. Ambition, desire for honor and glory, moral indignation, and cravings for admiration, all moral indignation, and cravings for admiration, all fit under the umbrella of spirit. Love relationships fit under the umbrella of spirit. Love relationships fit into this category as well. Our interactions with fit into this category as well. Our interactions with others provide core experiences that influence others provide core experiences that influence our emotional development. our emotional development.


Reason: The intellectual, thinking part of the soul Reason: The intellectual, thinking part of the soul that must weigh options, decide between that must weigh options, decide between alternatives, and "suppress dangerous urges.“ alternatives, and "suppress dangerous urges.“ Plato clearly puts reason in control of the soul Plato clearly puts reason in control of the soul because it acts as good counsel seeking because it acts as good counsel seeking understanding and insight before acting. Rational understanding and insight before acting. Rational individuals possess a strong contemplative individuals possess a strong contemplative faculty. They think before they act and are faculty. They think before they act and are unlikely to take rash action in any given situation. unlikely to take rash action in any given situation.

Know Thyself:Know Thyself: Plato contends that each one of us performs/does one thing best. Plato contends that each one of us performs/does one thing best.

We each have one best skill and it is the development of this skill We each have one best skill and it is the development of this skill that is of paramount importance in creating a harmonious existence. that is of paramount importance in creating a harmonious existence. If we do not have insight into what we do best, the chances of If we do not have insight into what we do best, the chances of achieving a balanced soul are likely reduced. Hence the Socratic achieving a balanced soul are likely reduced. Hence the Socratic imperative, "know thyself." imperative, "know thyself."

Just Society: First ask yourself: is it possible to have a just society? Just Society: First ask yourself: is it possible to have a just society? What would it look like? How would we direct education, the What would it look like? How would we direct education, the economy, leisure, and social resources? What is fair? economy, leisure, and social resources? What is fair?

Plato wrestles with the idea of justice in his most famous work Plato wrestles with the idea of justice in his most famous work entitled, entitled, The RepublicThe Republic. .

Plato views social justice exactly parallels his notion of Plato views social justice exactly parallels his notion of individual justice. There are three parts of the soul and three individual justice. There are three parts of the soul and three

corresponding divisions in the social order. The social order is corresponding divisions in the social order. The social order is constructed as follows:constructed as follows:

SOCIETYSOUL

Reason

Spirit

Appetite

Philosopher-King

Auxiliaries/Guardians

Craftsmen/Artisans/Traders

Overview of Ethical Systems: Overview of Ethical Systems: Aristotle (384-322 B.C.):Aristotle (384-322 B.C.):

Though we are naturally suited to moral goodness, we don’t automatically develop such inclinations

Ideal of virtue is doing the right thing because you

want to do the right thing: you desire to act virtuously.

Carefully cultivate moral goodness by rigorous

practice.

In order to desire to act virtuously you must

carefully and consistently practice doing right until it

becomes habitual & natural.

If you act selfishly then you will become a selfish person. Eventually what feels right to you may be very wrong.

Your habits &

inclinations develop

with practice; what you

sow is what you

reap.

With practice & diligence you can develop the habits & inclinations of a virtuous

person.

Thus, choose to be virtuous. Desire +

judgment must agree.

What is Virtue Ethics?What is Virtue Ethics?

Virtue Ethics emphasizes the development of character Virtue Ethics emphasizes the development of character as its central theme rather than trying to define 'goodness' as its central theme rather than trying to define 'goodness' or 'rightness'. It is a eudaimonistic theory as it holds or 'rightness'. It is a eudaimonistic theory as it holds 'happiness' to be our highest goal. According to Aristotle, 'happiness' to be our highest goal. According to Aristotle, we attain happiness by cultivating both intellectual and we attain happiness by cultivating both intellectual and moral virtue. We become virtuous by habit: we moral virtue. We become virtuous by habit: we deliberately and consistently choose the mean between deliberately and consistently choose the mean between excess and deficiency until it becomes second-nature.excess and deficiency until it becomes second-nature.

What is Virtue Ethics?What is Virtue Ethics?

““We are what we repeatedly do. We are what we repeatedly do. Excellence, then, is not an act, but a Excellence, then, is not an act, but a

habit.” habit.”

~ Aristotle, ~ Aristotle, Nicomachean EthicsNicomachean Ethics

Virtue = excellence:Virtue = excellence: Intellectual virtue can be taught.Intellectual virtue can be taught.

A good person succeeds at rational A good person succeeds at rational activity.activity.

Moral virtue is acquired through excellent Moral virtue is acquired through excellent habits.habits.

We become good by doing good things. We become good by doing good things.

We become virtuous by practicing virtuous We become virtuous by practicing virtuous acts.acts.

On Becoming Agathos & EudaimonOn Becoming Agathos & EudaimonFrom Aristotle’s Point of View:From Aristotle’s Point of View:

Cited from Michael Boylan, Cited from Michael Boylan, Basic EthicsBasic Ethics (Upper Saddle River, N.J.: Prentice Hall, 2000), 52. (Upper Saddle River, N.J.: Prentice Hall, 2000), 52. Step 1:Step 1: Master the functional requirements within a given type of task or Master the functional requirements within a given type of task or

behavior.behavior.

Step 2:Step 2: Possess the habitual mastery of the functional requirements to Possess the habitual mastery of the functional requirements to an an appropriate degree.appropriate degree.

Step 3:Step 3: Steps 1 & 2: excellence in that task or behavior.Steps 1 & 2: excellence in that task or behavior.

Step 4:Step 4: Possess habitual excellence in a number of key tasks or behavior.Possess habitual excellence in a number of key tasks or behavior.

Step 5:Step 5: Possess habitual excellence in those tasks or behavior that the Possess habitual excellence in those tasks or behavior that the common opinion judges to be the most worthy.common opinion judges to be the most worthy.

Step 6:Step 6: Steps 4 & 5 leads to agathos.Steps 4 & 5 leads to agathos.

Step 7:Step 7: Possessing Agathos leads to eudaimon.Possessing Agathos leads to eudaimon.

Thus, on balance, excellent traits in human character generally produce excellent Thus, on balance, excellent traits in human character generally produce excellent actionsactions..

Virtue Ethics: What kind of person should I be?Virtue Ethics: What kind of person should I be?

What is a virtue?What is a virtue?

A virtue is a habit of excellence, a beneficial tendency, a skilled A virtue is a habit of excellence, a beneficial tendency, a skilled disposition that enables a person to realize the crucial potentialities disposition that enables a person to realize the crucial potentialities that constitute proper human flourishing (that constitute proper human flourishing (eudaimoniaeudaimonia).).

What is a habit? A disposition to think, feel, desire, and act in a What is a habit? A disposition to think, feel, desire, and act in a certain way without having a tendency to consciously will to do so.certain way without having a tendency to consciously will to do so.

What is a character: The sum-total of one’s habits, tendencies, and What is a character: The sum-total of one’s habits, tendencies, and well-being.well-being.

Four cardinal virtues: temperance, courage, prudence, and justice. Four cardinal virtues: temperance, courage, prudence, and justice. Piety (reverence to the gods) is sometimes considered a fifth virtue.Piety (reverence to the gods) is sometimes considered a fifth virtue.

Closer Look at Virtue:Closer Look at Virtue: ““A virtue such as honesty or generosity is not just a tendency A virtue such as honesty or generosity is not just a tendency

to do what is honest or generous, nor is it to be helpfully to do what is honest or generous, nor is it to be helpfully specified as a "desirable" or "morally valuable" character trait. specified as a "desirable" or "morally valuable" character trait. It is, indeed a character trait — that is, a disposition which is It is, indeed a character trait — that is, a disposition which is well entrenched in its possessor, something that, as we say well entrenched in its possessor, something that, as we say "goes all the way down", unlike a habit such as being a tea-"goes all the way down", unlike a habit such as being a tea-drinker — but the disposition in question, far from being a drinker — but the disposition in question, far from being a single track disposition to do honest actions, or even honest single track disposition to do honest actions, or even honest actions for certain reasons, is multi-track. It is concerned with actions for certain reasons, is multi-track. It is concerned with many other actions as well, with emotions and emotional many other actions as well, with emotions and emotional reactions, choices, values, desires, perceptions, attitudes, reactions, choices, values, desires, perceptions, attitudes, interests, expectations and sensibilities. To possess a virtue is interests, expectations and sensibilities. To possess a virtue is to be a certain sort of person with a certain complex mindset. to be a certain sort of person with a certain complex mindset. (Hence the extreme recklessness of attributing a virtue on the (Hence the extreme recklessness of attributing a virtue on the basis of a single action)” ~ Stanford Encyclopediabasis of a single action)” ~ Stanford Encyclopedia

Three Central Themes:Three Central Themes:

Three Central Themes:Three Central Themes:

A.A. Virtue (arete): A habit of excellence, a beneficial tendency, a Virtue (arete): A habit of excellence, a beneficial tendency, a skilled disposition that enables a person to realize the crucial skilled disposition that enables a person to realize the crucial potentialities that constitute proper human flourishing. potentialities that constitute proper human flourishing.

A habit is a disposition to think, feel, desire, and act in a certain way without A habit is a disposition to think, feel, desire, and act in a certain way without having a tendency to will consciously to do so.having a tendency to will consciously to do so.

““Character” may be defined as the sum-total of one’s habits.Character” may be defined as the sum-total of one’s habits.

C.C. Eudaimonia (Human Flourishing; Successful Living): Eudaimonia (Human Flourishing; Successful Living):

C.C. Phronesis (practical wisdom): How?Phronesis (practical wisdom): How?

Practice The Golden Mean: Be moderate in all things to an appropriate Practice The Golden Mean: Be moderate in all things to an appropriate degree; avoid both deficiency and excessiveness; cultivate proper virtues that degree; avoid both deficiency and excessiveness; cultivate proper virtues that are deemed most worthy by your community;are deemed most worthy by your community;

Mimic, follow the virtuous person.Mimic, follow the virtuous person.

Practical Wisdom (Practical Wisdom (PhronesisPhronesis):):

A good person consistently does the right thing A good person consistently does the right thing at the right time, in the right way, and for the at the right time, in the right way, and for the right reason.right reason.

There is no rule for becoming good, or for There is no rule for becoming good, or for distinguishing good from bad, right from wrong.distinguishing good from bad, right from wrong.

Practical wisdom:Practical wisdom: ability to draw the right ability to draw the right distinctions and tell right from wrong.distinctions and tell right from wrong.

Virtue Excess Deficiency Sphere

Courage Rashness Cowardice Danger

Temperance Self-indulgence Insensibility Sensual pleasure

Liberality Wasteful Stinginess Money

Magnificence Vulgarity Penny pinching Great wealth

Pride Vanity Humility Honor & self-respect

Right Ambition Overly ambitious Lack of ambition Honor

Good temper No emotion Quick-temper Insult

Ready wit Buffoonishness Boorishness Humor

Truthfulness Boastfulness Modesty Self-description

Friendliness Flattery Quarrelsome Social association

Shame Bashfulness Pretense Wrongdoing

Righteous Spite Envy Fortune of others

Justice Greed ? Scarce goods

A Character Trait is a Virtue IFF it is conducive to eudaimonia: The Golden Mean:

Duration

Objects

Occasions

Degree

People

Vice (cowardice)

Virtue (courage)

Vice (Rashness)

Brutish

Virtue as a Mean:Virtue as a Mean:

We must give in to desire in the right We must give in to desire in the right circumstances, in the right way, for the right circumstances, in the right way, for the right reason, etc.reason, etc.

Practical wisdom allows us to find the mean.Practical wisdom allows us to find the mean.

There’s no rule for doing this.There’s no rule for doing this.

You must learn to see what is rightYou must learn to see what is right

Virtue as a MeanVirtue as a Mean

Virtues are means between extremesVirtues are means between extremesVirtues constrain desiresVirtues constrain desiresBut we may constrain too little or too muchBut we may constrain too little or too much

MODERATION IN ALL THINGS IS MODERATION IN ALL THINGS IS PARAMOUNT!PARAMOUNT!

The akratic:

The akratic is the morally weak person

who desires to do other than what he knows ought to be

done and acts on this desire against his better judgment.

The enkratic:

The enkratic is the morally strong

person who shares the akratic agent’s desire to do other

than what he knows ought to be done, but

acts in accordance with his better

judgment.

In the virtuous person, desire and judgment agree whereby the In the virtuous person, desire and judgment agree whereby the choices and actions will be free of the conflict and pain that choices and actions will be free of the conflict and pain that inevitably accompany those who are inevitably accompany those who are akratic akratic and/or and/or enkraticenkratic::

In neither kind of choice are desire and judgment in harmony. In the virtuous desire and judgment agree.

Why does desire and judgment Why does desire and judgment agree for the virtuous?agree for the virtuous?

The reason why the choices and actions will be The reason why the choices and actions will be free of the conflict and pain that inevitably free of the conflict and pain that inevitably accompanies those of the accompanies those of the akratic akratic and and enkratic enkratic agent is because the part of their soul that agent is because the part of their soul that governs choice and action is so disposed that governs choice and action is so disposed that desire and judgment coincide. The disposition is desire and judgment coincide. The disposition is concerned with choices as would be determined concerned with choices as would be determined by the person of practical wisdom (phronesis); by the person of practical wisdom (phronesis); these will be actions lying between extreme these will be actions lying between extreme alternatives. They will lie in a man-popularly alternatives. They will lie in a man-popularly called the “golden mean”-relative to the talents called the “golden mean”-relative to the talents and stores of the agent. and stores of the agent.

Why does desire and judgment Why does desire and judgment agree for the virtuous?agree for the virtuous?

Choosing in this way is not easily done. It involves, for Choosing in this way is not easily done. It involves, for instance, feeling anger or extending generosity at the instance, feeling anger or extending generosity at the right time, toward the right people, in the right way, and right time, toward the right people, in the right way, and for the right reasons. Intellectual virtues, such as for the right reasons. Intellectual virtues, such as excellence at mathematics, can be acquired by teaching, excellence at mathematics, can be acquired by teaching, but moral virtues cannot. I may know what ought to be but moral virtues cannot. I may know what ought to be done and even perform virtuous act without being able to done and even perform virtuous act without being able to act virtuously. Nonetheless, because moral virtue is a act virtuously. Nonetheless, because moral virtue is a disposition concerning choice, deliberate performance of disposition concerning choice, deliberate performance of virtuous acts can, ultimately, instill a disposition to virtuous acts can, ultimately, instill a disposition to choose them in harmony and with pleasure, and hence, choose them in harmony and with pleasure, and hence, to act virtuously.to act virtuously.

What does it take to be fully virtuous?What does it take to be fully virtuous? The fully virtuous do what they should without a struggle against contrary The fully virtuous do what they should without a struggle against contrary desire; possess practical wisdom (desire; possess practical wisdom (phronesisphronesis) which is the knowledge or ) which is the knowledge or understanding that enables its possessor to do just that in any given understanding that enables its possessor to do just that in any given situation. Most contend that situation. Most contend that phronesisphronesis comes out of at least three sources: comes out of at least three sources:

1.1. Comes only with the experience of life. The virtuous are mindful of Comes only with the experience of life. The virtuous are mindful of the the consequences of possible actions. How could they fail to be consequences of possible actions. How could they fail to be reckless, reckless, thoughtless and short-sighted if they were not? Moreover, thoughtless and short-sighted if they were not? Moreover, they have they have developed the capacity to recognize some features of a developed the capacity to recognize some features of a situation as situation as more important than others, or indeed, in that situation, as more important than others, or indeed, in that situation, as the only the only relevant ones. relevant ones. The wise do not see things in the same way The wise do not see things in the same way as the as the nice adolescents who, with their imperfect virtues, still tend to see nice adolescents who, with their imperfect virtues, still tend to see the the personally disadvantageous nature of a certain action as competing personally disadvantageous nature of a certain action as competing in in importance with its honesty or benevolence or justice. importance with its honesty or benevolence or justice.

2.2. They mimic, follow the virtuous person.They mimic, follow the virtuous person.

* We might add that it also takes a certain set of external goods (e.g., right * We might add that it also takes a certain set of external goods (e.g., right background, right education, right financial resources, right community, etc).background, right education, right financial resources, right community, etc).

3 Commonly Ascribed “Advantages” of Virtue Ethics:3 Commonly Ascribed “Advantages” of Virtue Ethics:

Focuses on the development of habits that promote human Focuses on the development of habits that promote human excellence.excellence.

Focuses on an account in which being virtuous means Focuses on an account in which being virtuous means recognizing how rational behavior requires being sensitive to recognizing how rational behavior requires being sensitive to the social and personal dimensions of life.the social and personal dimensions of life.

Focuses on how “rational” actions are not based on abstract Focuses on how “rational” actions are not based on abstract principles but on moderation.principles but on moderation.

Common Criticisms of Virtue Ethics (VE):Common Criticisms of Virtue Ethics (VE):

Vast differences on what constitutes a virtue (e.g., different people, societies, Vast differences on what constitutes a virtue (e.g., different people, societies, opinions, etc).opinions, etc).

VE lacks clarity in resolving moral conflicts.VE lacks clarity in resolving moral conflicts.

VE is self-centered because its primary concern is the agent’s own character.VE is self-centered because its primary concern is the agent’s own character.

““Well-being” is a master value & all other things are valuable only to the Well-being” is a master value & all other things are valuable only to the extend that they can contribute to it.extend that they can contribute to it.

VE is imprecise: It fails to give us any help with the practicalities of how we VE is imprecise: It fails to give us any help with the practicalities of how we should behave.should behave.

VE leaves us “hostage to luck” for only some will attain moral maturity; others VE leaves us “hostage to luck” for only some will attain moral maturity; others will not. Moreover, life is very fragile. One small misstep and it will cost you will not. Moreover, life is very fragile. One small misstep and it will cost you everything; it will forever be beyond your reach.everything; it will forever be beyond your reach.

New Material:New Material:

We will now turn to examine We will now turn to examine Theistic Theistic Deontological EthicsDeontological Ethics with Natural Law with Natural Law Theory:Theory:

Next Time we will explore Thomas Next Time we will explore Thomas Aquinas’ “four cardinal virtues” and Aquinas’ “four cardinal virtues” and Introduce Kant’s deontological model as a Introduce Kant’s deontological model as a model that became secular.model that became secular.

Deontological Framework:Deontological Framework:

An action is right if and only if (iff) it is in accordance with a An action is right if and only if (iff) it is in accordance with a moral rule or principle.moral rule or principle.

This is a purely formal specification, forging a link This is a purely formal specification, forging a link between the concepts of right and action and moral rule, between the concepts of right and action and moral rule, and gives one no guidance until one knows what a moral and gives one no guidance until one knows what a moral rule is.rule is.

Deontological Framework:Deontological Framework: So, the next thing the theory needs is a premise about that: A moral rule is So, the next thing the theory needs is a premise about that: A moral rule is

one that would have been historically:one that would have been historically:

A.A. Theistic:Theistic:

1.1. Given to us by God;Given to us by God;

2.2. Is required by Natural Law (theistic connection);Is required by Natural Law (theistic connection);

B.B. Secular (though can still be connected to God):Secular (though can still be connected to God):1.1. Is laid on us by reason.Is laid on us by reason.

2.2. Is required by rationality;Is required by rationality;

3.3. Would command universal acceptance;Would command universal acceptance;

4.4. Would be the object of choice of all rational Would be the object of choice of all rational beings.beings.

Deontological Ethics:Deontological Ethics:

In sum, we should choose actions based on their In sum, we should choose actions based on their inherent, intrinsic worth; evangelical approaches to inherent, intrinsic worth; evangelical approaches to ethics are deontological because it presupposes ethics are deontological because it presupposes Scripture as revelation.Scripture as revelation.

““DeontologicalDeontological” comes from the Greek word ” comes from the Greek word ““deondeon”, meaning that which is binding, in particular ”, meaning that which is binding, in particular a binding duty. So, you are bound to your duty.a binding duty. So, you are bound to your duty.

Deontological EthicsDeontological Ethics

For example, a deontologist might argue that a For example, a deontologist might argue that a promise ought to be kept simply because it is right promise ought to be kept simply because it is right to keep a promise, regardless whether the doing so to keep a promise, regardless whether the doing so will have good or bad consequences. will have good or bad consequences.

In contrast, a utilitarian will argue that we should In contrast, a utilitarian will argue that we should keep our promises only when keeping them results keep our promises only when keeping them results

in better consequences than the alternativesin better consequences than the alternatives..


It holds that acts are right or wrong in and of It holds that acts are right or wrong in and of themselves because of the kinds of acts they are and themselves because of the kinds of acts they are and not simply because of their ends or consequences. not simply because of their ends or consequences.

-- The ends do not justify the means. The ends do not justify the means. -- A good end or purpose does not justify a bad A good end or purpose does not justify a bad

actions.actions.- You are duty-bound; binding is not dependent - You are duty-bound; binding is not dependent on consequences, no matter if it is painful or on consequences, no matter if it is painful or pleasurable.pleasurable.


For example:For example:

1.1. You are duty-bound to keep your promise to be You are duty-bound to keep your promise to be faithful to your spouse, even if a more attractive faithful to your spouse, even if a more attractive person comes along.person comes along.

2.2. You are duty-bound to always telling the truth, even You are duty-bound to always telling the truth, even if it cost you a job. if it cost you a job.

Duty is not based on what is pleasant or beneficial, but rather Duty is not based on what is pleasant or beneficial, but rather upon the obligation itself.upon the obligation itself.

Natural Law Theory:Natural Law Theory:

““I do not feel obliged to believe that the I do not feel obliged to believe that the same God who has endowed us with sense, same God who has endowed us with sense, reason, and intellect has intended us to reason, and intellect has intended us to forgo their use.”forgo their use.”

~ Galileo Galilei.~ Galileo Galilei.


1.1. It is moral law presumed to be grounded in It is moral law presumed to be grounded in nature itself. A natural law is a norm for ethical nature itself. A natural law is a norm for ethical behavior that is deemed binding on all humans behavior that is deemed binding on all humans because it coheres with the human essence or with the because it coheres with the human essence or with the structure of the universe (grounded in nature itself), structure of the universe (grounded in nature itself), perhaps because it was legislated by God. perhaps because it was legislated by God.

2.2. Insofar as natural law can be known by reason Insofar as natural law can be known by reason alone, without special revelation, they provide alone, without special revelation, they provide guidance for all humans, and when followed they guidance for all humans, and when followed they enhance the common good, but also render each enhance the common good, but also render each person morally responsible to a divine judge.person morally responsible to a divine judge.


3. The idea initially arose among the Jews, 3. The idea initially arose among the Jews, Greeks, and Romans, esp. promoted by Greeks, and Romans, esp. promoted by Judaism and Stoics. But it came to the Judaism and Stoics. But it came to the foreground in the Christian tradition as foreground in the Christian tradition as thinkers drew from both philosophy and the thinkers drew from both philosophy and the Bible to devise a theory of morality and Bible to devise a theory of morality and politics that could be understood to be politics that could be understood to be universally applicable.universally applicable.

Natural Rights: Entitlements with which Natural Rights: Entitlements with which humans are endowed by nature or by virtue humans are endowed by nature or by virtue of their status as being human.of their status as being human.

What is natural law theory?What is natural law theory?

There are foundational moral principle There are foundational moral principle which are not only right for all, but at which are not only right for all, but at some level known to all.some level known to all.

In other words, there exists ethical In other words, there exists ethical standards which are the same for all, standards which are the same for all, meaning they are right for everyone; at meaning they are right for everyone; at some level, everyone knows them.some level, everyone knows them.

It is natural law because it is “built into the It is natural law because it is “built into the design of human nature and woven into design of human nature and woven into the fabric of the normal human mind; it is the fabric of the normal human mind; it is genuine knowledge “written on the heart.”genuine knowledge “written on the heart.”

Therefore, there are no moral skeptics; Therefore, there are no moral skeptics; supposed skeptics are playing make-supposed skeptics are playing make-believe.believe.

Clarifying Natural Law Theory:Clarifying Natural Law Theory:

Natural law is not innate for we are not Natural law is not innate for we are not born knowing it. With the capability of born knowing it. With the capability of understanding we come to understand understanding we come to understand what is meant by “murder” and by what is meant by “murder” and by “wrong.”“wrong.”

Natural law is not merely biological Natural law is not merely biological instinct though it does take into account instinct though it does take into account of certain biological realities.of certain biological realities.

Natural law is not mere custom-though Natural law is not mere custom-though customs of almost all times and places customs of almost all times and places more or less acknowledge it.more or less acknowledge it.

Natural law is not a law of nature in the Natural law is not a law of nature in the same sense that gravitation is a law of same sense that gravitation is a law of nature.nature.


The “conscience” is the The “conscience” is the pedagogue to the soul pedagogue to the soul (teacher).(teacher).

Judaism, Origen, and Aquinas Judaism, Origen, and Aquinas say that all ten of the say that all ten of the Commandments (the Commandments (the Decalogue) are in some sense Decalogue) are in some sense self-evident. Modern self-evident. Modern Christian scholars such as J. Christian scholars such as J. Budziszewski defend this view.Budziszewski defend this view.

ConscienceConscience

We We knowknow that we are to pursue good that we are to pursue good and avoid evil because natural law is and avoid evil because natural law is written on the heart (prescriptive, not written on the heart (prescriptive, not descriptive).descriptive).

We have the ability to tell right from We have the ability to tell right from wrong.wrong.

We can violate natural law, but when We can violate natural law, but when we do, we personally suffer (e.g., we do, we personally suffer (e.g., guilt).guilt).

lecture 3: virtue ethics & introduction to natural law theory

Documents

human life

ones life

ethical life

types of virtue

reason wisdom

human soul

powers of reason

virtue ethics introduction