‘You can’t’ but ‘I do’: Rules, ethics and the significance by Scott Yates & David Hiles

By Scott Yates & David Hiles

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Extra resources for ‘You can’t’ but ‘I do’: Rules, ethics and the significance of shifts in pronominal forms for self-positioning in talk

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Our greedy attitude to nature, like our cravings for sugar and fat, has landed us in a situation in which it could never have placed our ancestors. Any solution to the problem is most likely to require rejection rather than validation of our selected attitudes to nature. We should probably be grateful that centuries of city dwelling have dulled our “biophilic” responses sufficiently to allow us to think in new ways about the environment. Unfortunately, the arguments discussed in this section have failed to glue moral oughts onto environmental is’s.

Up till now physics and chemistry have been salient in philosophical discussions about kinds. These are the sciences that philosophers hope will be, in an important sense, fundamental, capturing the structure of the world at its deepest level. When a given microstructural property is the hallmark of a kind, there really is the promise of exceptionless laws. Yet psychological, rather than physical or chemical, kinds will be the focus of the cautious revisionist, and things become more muddled in the higher-level or “special” sciences.

35 Herbert Spencer’s evolutionary ethic provides Moore with one of the most flagrant committers of the naturalistic fallacy. Those competent in the use of moral language certainly have no difficulty in separating the idea of good from the idea of evolutionary success. More recently, interest in evolutionary explanations of psychological traits has prompted renewed interest in evolutionary ethics. Among the most forceful recent advocates has been Michael Ruse (1995), a sometime coauthor of Wilson’s.

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