By Jonathan Dancy
This booklet makes an attempt to put a realist view of ethics (the declare that there are evidence of the problem in ethics as somewhere else) inside of a broader context. It starts off with a dialogue of why we should always brain in regards to the distinction among correct and improper, asks what account we should always provide of our skill to benefit from our ethical event, and appears in a few element on the differing types of how during which ethical purposes can mix to teach us what we must always do within the situations. the second one half the publication makes use of those effects to mount an assault on consequentialism in ethics, arguing that there are extra different types of purposes round than consequentialists can also dream of.
Review:
"In featuring an unique view of motivation, in addition to in protecting a minority view of motivation, in addition to in protecting a minority view on ethical rules, Dancy enlarges our view of the theoretical thoughts in a way that every one events should still welcome." Mark van Roojen, The Philosophical Quarterly
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Publish 12 months word: First released in 2008
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Sample text
But we should be careful before admitting this. Despite Humean tendencies, we should not so easily admit that desires are mental states whose presence needs no explaining. Many desires need a sort of explanation which can only be given by specifying what they are desires for - by an account of their intentional object. But if we do this we immediately lose the apparent advantages of Hun1eanism. For the explanation of the desire will be given in terms of the agent's conception of the thing desired, which is just the sort of thing that cognitivists want to talk about.
That story must therefore be set aside as right in its place but not right for all action. In moving away from that story I am not abandoning any essential part of the anti-Humean position I have been struggling to construct. The really important elements of the story so far have not been the distinction between two representations, but the notion of an intrinsically motivating state, the account of the place for desire in the pure theory, the refusal to accept and work with the standard distinction between two directions of fit (though I offered my own distinction here, in terms of which both representations had both directions of fit), and the refusal to admit even the existence of Humean beliefs and desires.
Instead of these internally and externally motivating states, there are what we might call 24 THE PURE THEORY intrinsically motivating states, which can be present without motivating but which when they do motivate do so in their own right. They can motivate in their own right, and so are not Humean beliefs; but they can be present without motivating, and so are not Humean desires. This gives us a conception of a state which can in suitable circumstances be sufficient for action, but which can also be present in other cases without leading to action?