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Template:Otheruses Ethics (from the Ancient Greek "ethikos", meaning "theory of living") is one of the major branches of philosophy, one that covers the analysis and employment of concepts such as right, wrong, good, evil, and responsibility. It is divided into three primary areas: meta-ethics (the study of what ethicality is), normative ethics (the study of what ethical truths there are and how they are known), and applied ethics (the study of the use of ethical knowledge).

Meta-ethics Mary Moo CowEdit

Meta-ethics is the investigation into the nature of ethical concepts and propositions. It involves such questions as: are ethical claims truth-apt (i.e. capable of being true or false), or are they expressions of emotion, "implicit" imperatives, or something else? If they are truth-apt, are they ever true? If they are ever true, what is the nature of the facts that they express? And are they ever true absolutely (see moral absolutism), or always only relative to some individual, society, or culture (see moral relativism and cultural relativism)?

Ethical propositions and truth-aptitudeEdit

One of the fundamental debates in ethics is between cognitivists and non-cognitivists. Their debate is over the truth-aptitude of ethical propositions. Ethical propositions are those used to either positively or a negatively morally evaluate something. Concepts of value, e.g. good and evil, or concepts of deontic modality, e.g. obligation ("should/ought") and prohibition ("should not/ought not"), or similar concepts of other kinds (e.g. fairness and unfairness), are typically components of ethical propositions. Here are some examples:

  • "Sally is a good person."
  • "People should not steal."
  • "The Simpson verdict was unjust."
  • "Honesty is a virtue."
  • "One ought not to break the law."
  • "He deserved what he got."

In contrast, a non-ethical proposition does not serve to morally evaluate something. Examples would (ostensibly) include:

  • "Sally is my friend."
  • "Someone took the stereo out of my car."
  • "O.J. Simpson was acquitted at his trial."
  • "Many people are honest."
  • "I dislike it when people break the law."
  • "He did things that were disapproved of."

(It is important to note that non-cognitivists may disagree with the categorization of the last two propositions as non-ethical, as one non-cognitivist position is that ethical propositions are nothing more than coded expressions of approval or disapproval.)

Religion and meta-ethicsEdit

Some philosophers, such as the Danish existentialist Søren Kierkegaard, viewed meta-ethics as a pursuit that could only be understood in terms of religion. Kierkegaard's Christian ethics is seen most clearly in his concept of a "teleological suspension of the ethical"—a moment when ethical reality is superseded by religious reality, such as Abraham's near-sacrifice of his son Isaac on Mt. Moriah and its prefiguration of God the father's sacrifice of Christ. Organized religion may be seen as an extension of moral philosophy that seeks a system of thought that transcends the accepted ethical norms of a particular time.

Ethics and aestheticsEdit

Some would view aesthetics as itself a form of meta-ethics.

Normative ethicsEdit

Normative ethics bridges the gap between meta-ethics and applied ethics. It is the attempt to arrive at practical moral standards that tell us right from wrong, or good from bad, and how to live moral lives. This may involve articulating the good habits that we should acquire, the duties that we should follow, or the consequences of our behavior on ourselves and others. The consequences of our behavior on ourselves and others would be determined by the goods or bads created by our behavior and the intrinsic good (the good in itself) of some of our actions.

Normative ethicists who follow the first approach are often called virtue ethicists, and articulate the various virtues or good habits that should be acquired. Aristotle is a pioneer virtue ethicist.

Normative ethicists who follow the second approach are often called deontological ethicists. Immanuel Kant set out the large framework for a deontological normative ethical theory.

Normative ethicists who follow the third approach are often called utilitarians or consequentialists, and John Stuart Mill set out a large framework for a utilitarian normative ethics. When it is said that normative ethicists are consequentialists, it should be remembered that 'consequentialism' is meant very broadly. A consequence includes the intrinsic good, or good in itself, of an action.

Descriptive ethicsEdit

Some philosophers rely on descriptive ethics and choices made and unchallenged by a society or culture to derive categories, which typically vary by context. This leads to situational ethics and situated ethics. These philosophers often view aesthetics and etiquette and arbitration as more fundamental, percolating "bottom up" to imply, rather than explicitly state, theories of value or of conduct. In these views ethics is not derived from a top-down a priori "philosophy" (many would reject that word) but rather is strictly derived from observations of actual choices made in practice:

  • Ethical codes applied by various groups. Some consider aesthetics itself the basis of ethics – and a personal moral core developed through art and storytelling as very influential in one's later ethical choices.
  • Informal theories of etiquette which tend to be less rigorous and more situational. Some consider etiquette a simple negative ethics, i.e. where can one evade an uncomfortable truth without doing wrong? One notable advocate of this view is Judith Martin ("Miss Manners"). In this view, ethics is more a summary of common sense social decisions.
  • Practices in arbitration and law, e.g. the claim by Rushworth Kidder that ethics itself is a matter of balancing "right versus right", i.e. putting priorities on two things that are both right, but which must be traded off carefully in each situation. This view many consider to have potential to reform ethics as a practice, but it is not as widely held as the 'aesthetic' or 'common sense' views listed above.
  • Observed choices made by ordinary people, without expert aid or advice, who vote, buy and decide what is worth fighting about. This is a major concern of sociology, political science and economics.

Those who embrace such descriptive approaches tend to reject overtly normative ones. There are exceptions, such as the movement to more moral purchasing.

Applied ethicsEdit

Opposing formsEdit

One form of applied ethics applies normative ethical theories to specific controversial issues. In these cases, the ethicist adopts a defensible theoretical framework, and then derives normative advice by applying the theory. However, many persons and situations, notably traditional religionists and lawyers, find this approach either against accepted religious doctrine or impractical because it does not conform to existing laws and court decisions.

Casuistry is a completely different form of applied ethics that is widely used in these cases and by these groups. Casuists compare moral dilemmas to well established cases (sometimes called paradigms). The well-established methods for coping with the well-established cases are then adapted to the case at hand.

Ethics by casesEdit

A common approach in applied ethics is to deal with individual issues on a case-by-case basis.

Casuistry is the application of case-based reasoning to applied ethics. Almost all American states have tried to discourage dishonest practices by their public employees and elected officials by establishing an Ethics Commission for their state.

Bernard Crick in 1982 offered a socially-centered view, that politics was the only applied ethics, that it was how cases were really resolved, and that "political virtues" were in fact necessary in all matters where human morality and interests were destined to clash.

The lines of distinction between meta-ethics, normative ethics, and applied ethics are often blurry. For example, the issue of abortion is an applied ethical topic since it involves a specific type of controversial behavior. But it also depends on more general normative principles, such as the right of self-rule and the right to life, which are litmus tests for determining the morality of that procedure. The issue also rests on metaethical issues such as, "where do rights come from?" and "what kind of beings have rights?"

Another concept which blurs ethics is moral luck. A drunk driver may safely reach home without injuring anyone, or he might accidentally kill a child who runs out into the street while he is driving home. How bad the action of driving while drunk is in that case depends on chance.

The special virtue of casuistry over applied moral theory is that groups and individuals often disagree about theories, but may nonetheless have remarkably similar paradigms. Thus, they may be able to achieve substantial social agreement about actions, even though their theories are incompatible. This may be why casuistry is the foundation of many legal systems. Casuistry is essentially based on applying paradigms to individual cases on their own merits.

Specific questionsEdit

The ethical problems attacked by applied ethicists (of whatever sort) often bear directly on public policy. For example, the following would be questions of applied ethics: "Is getting an abortion ever moral?" "Is euthanasia ever moral?" "What are the ethical underpinnings of affirmative action policies?" "What are human rights, and how do we determine them?" and "Do animals have rights?"

A more specific question could be: "If someone else can make better out of his/her life than I can, is it then moral to sacrifice myself for them if needed?"

Without these questions there is no clear fulcrum on which to balance law, politics, and the practice of arbitration—in fact, no common assumptions of all participants—so the ability to formulate the questions are prior to rights balancing.

But not all questions studied in applied ethics concern public policy. For example, making ethical judgments regarding questions such as, "Is lying always wrong?" and, "If not, when is it permissible?" is prior to any etiquette.

Ethics in politics and economicsEdit

Ethics has been applied to economics, politics and political science, leading to several distinct and unrelated fields of applied ethics, including business ethics and Marxism. American corporate scandals such as Enron and Global Crossings are illustrative of the interplay between ethics and business. Ethical inquiries into the fraud perpetrated by corporate senior executive officers (e.g., Enron's Kenneth Lay) are a growing trend and the situational ethics of employees, no matter how junior, who follow their unreasonable and/or illegal directives has also come to the fore.

Ethics has been applied to family structure, sexuality, and how society views the roles of individuals; leading to several distinct and unrelated fields of applied ethics, including feminism.

Ethics has been applied to war, leading to the fields of pacifism and nonviolence.

Often, such efforts take legal or political form before they are understood as works of normative ethics. The UN Declaration of Universal Human Rights of 1948 and the Global Green Charter of 2001 are two such examples. However, as war and the development of weapon technology continues, it seems clear that no nonviolent means of dispute resolution is accepted by all.

The need to redefine and align politics away from ideology and towards dispute resolution was a motive for Bernard Crick's list of political virtues.

Environmental ethicsEdit

Ethics has been applied to analyze human use of Earth's limited resources. This has led to the study of environmental ethics and social ecology. A growing trend has been to combine the study of both ecology and economics to help provide a basis for sustainable decisions on environmental use. This has led to the theories of ecological footprint and bioregional autonomy. Political and social movements based on such ideas include eco-feminism, eco-anarchism, deep ecology, the green movement, and ideas about their possible integration into Gaia philosophy.

Ethics in the professionsEdit

There are several sub-branches of applied ethics examining the ethical problems of different professions, such as business ethics, medical ethics, engineering ethics and legal ethics, while technology assessment and environmental assessment study the effects and implications of new technologies or projects on nature and society.

Each branch characterizes common issues and problems that arise in the ethical codes of the professions, and defines their common responsibility to the public, e.g. to preserve its natural capital, or to obey some social expectations of honest dealings and disclosure.

Ethics in health careEdit

One of the major areas where ethicists practice is in the field of health care. This includes medicine, nursing, pharmacy, genetics, and other allied health professions. Example issues are euthanasia, abortion, medical research, vaccine trials, stem cell research, informed consent, truth telling, patient rights and autonomy, rationing of health care (such as triage).

Ethics in psychologyEdit

By the 1960s there was increased interest in moral reasoning. Psychologists such as Lawrence Kohlberg developed theories which are based on the idea that moral behavior is made possible by moral reasoning. Their theories subdivided moral reasoning into so-called stages, which refer to the set of principles or methods that a person uses for ethical judgment. The first and most famous theory of this type was Kohlberg's theory of moral development.

Carol Gilligan, a student of Kohlberg's, argued that women tend to develop through a different set of stages from men. Her studies inspired work on an ethic of care, which particularly defines itself against Rawlsian-type justice- and contract-based approaches.

Another group of influential psychological theories with ethical implications is the humanistic psychology movement. One of the most famous humanistic theories is Abraham Maslow's hierarchy of needs. Maslow argued that the highest human need is self-actualization, which can be described as fulfilling one's potential, and trying to fix what is wrong in the world. Carl Rogers's work was based on similar assumptions. He thought that in order to be a 'fully functioning person', one has to be creative and accept one's own feelings and needs. He also emphasized the value of self-actualization. A similar theory was proposed by Fritz Perls, who assumed that taking responsibility of one's own life is an important value.

R.D. Laing developed a broad range of thought on interpersonal psychology. This deals with interactions between people, which he considered important, for an ethical action always occurs between one person and another. In books such as The Politics of Experience, he dealt with issues concerning how we should relate to persons labeled by the psychiatric establishment as "schizophrenic". He came to be seen as a champion for the rights of those considered mentally ill. He spoke out against (and wrote about) practices of psychiatrists which he considered inhumane or barbaric, such as electric shock treatment. Like Wittgenstein, he was frequently concerned with clarifying the use of language in the field -- so, for example, he suggested that the effects of psychiatric drugs (some of which are very deleterious, such as tardive diskensia) be called just that: "effects", and not be referred to by the preferred euphemisms of the drug companies, who prefer to call them "side effects". Laing also did work in establishing true asylums as places of refuge for those who feel disturbed and want a safe place to go through whatever it is they want to explore in themselves, and with others.

A third group of psychological theories that have implications for the nature of ethics are based on evolutionary psychology. These theories are based on the assumption that the behavior that ethics prescribe can sometimes be seen as an evolutionary adaptation. For instance, altruism towards members of one's own family promotes one's inclusive fitness.

Legal ethicsEdit

Ethics has been applied to criminology leading to the field of criminal justice.

See alsoEdit



References Edit

  • Blackburn, S (1996). Dictionary of Philosophy. Oxford: Oxford University Press. ISBN 0192831348.
  • Butchvarov, Panayot (1989). Skepticism in Ethics. Bloomington and Indianapolis, Indiana

University Press. ISBN: 0253205220

  • Cornman, James; et al (1992). Philosophical Problems and Arguments - An Introduction (4th ed. ed.). Indianapolis: Hackett. ISBN 0872201244.
  • MacIntyre, A (2002). A Short History of Ethics. Routledge. ISBN 0415287499.
  • Singer, P. (Ed.) (1993). A Companion To Ethics. Massachusetts: Blackwell. ISBN 0631187855.

External links Edit

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Smallwikipedialogo.png This page uses content from the English-language version of Wikipedia. The original article was at Ethics. The list of authors can be seen in the page history. As with Philosophy Wiki, the text of Wikipedia is available under the GNU Free Documentation License.

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