Moral grandstanding is what others have come to call virtue signaling, but Tosi and Warmke (who don’t like that phrase) offer a more thorough examination of the phenomenon – a precise definition, examples of how it manifests, and an analysis of its ethical dimensions.
If [Richard] Feynman can be so open to doubt about empirical matters, then why is it so hard to doubt our moral beliefs? Or, to put it another way, why does uncertainty about how the world is come easier than uncertainty about how the world, from an objective stance, ought to be?
The goal of the group is to foster serious discussion of ideas with ethical elements (i.e., the types of ideas featured on the blog) with civility and open-mindedness.
If the idea that moral judgment is appropriate only for things people control is applied consistently, Nagel argues, it leaves few moral judgments intact. “Ultimately,” he says, “nothing or almost nothing about what a person does seems to be under his control.” Most of what peopled are praised or blamed for is a matter of luck.
It’s hard to come up with a definition of ethics that is both precise and satisfactory to everyone. But it helps to think about the levels at which ethical discussion and analysis take place.
If you’re looking for podcasts that seriously grapple with ideas in ethics and morality, then here are three of the best ones out there.
It’s an interesting question whether as much moral goodness as possible is a good thing – whether we should, if we could, hack our psychology all the way to moral perfection. Whether we would want to be moral saints.
Many attribute countries’ falls to a purposeful and scheming series of methods by individual actors. America, as it is today, has doomed itself. It would be easy to procure an easy argument by blaming trends on the baby boomers or the millennials (it isn’t them). Instead, I will blame Marx.
Many people believe there is a significant difference between withdrawing life-sustaining treatment and letting a terminally ill patient die (passive euthanasia) and actively causing a terminal patient’s death by, for instance, delivering a lethal injection (active euthanasia). But is there?
In “Liberalism and Individual Positive Freedom,” philosopher John Christman attempts a positive conception of freedom that is not subject to the dangers that concerned Isaiah Berlin.