Download Ethics As Social Science: The Moral Philosophy of Social by Leland B. Yeager PDF

Download Ethics As Social Science: The Moral Philosophy of Social by Leland B. Yeager PDF

By Leland B. Yeager

With this crucial new ebook, esteemed economist Leland B. Yeager grounds ethical and political philosophy within the standards of a well-functioning society, one whose contributors gain the earnings from peaceable cooperation whereas pursuing their very own assorted ambitions. The publication explores the explanations someone could have for assisting to uphold this kind of society instead of looking a unfastened experience at the ethical habit of others. a piece within the culture of Hume, Smith, Mill, von Mises, Hayek and Hazlitt, it expounds a principles or oblique model of utilitarianism. It stories criticisms of utilitarianism intimately, in addition to replacement grounds of ethics together with contractarianism, rights-based doctrines, and appeals to express intuitions. Yeager brings the insights of economics to endure on a box frequently ruled via philosophers and theologians. Ethics comes throughout as a subject matter amply open to the findings of economics and the opposite social and usual sciences. Economists, philosophers and different scholars and students of the social sciences will welcome this booklet. it is going to additionally entice any reader drawn to exploring the guidelines of ethics.

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Extra info for Ethics As Social Science: The Moral Philosophy of Social Cooperation (New Thinking in Political Economy)

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Throughout his Groundwork (1785/1964), Kant acknowledges an antinomy between freedom of the will and the prevalence of causal laws of nature. He maintains, however, that freedom of the will is a necessary presupposition of morality. He suggests that the antinomy might somehow be resolved through his distinction between the intelligible and sensible worlds (noumenal and phenomenal worlds, in his technical terminology). Experience, filtered through the Kantian “categories” of perception and understanding, imposes the idea of tight causality; but unknowable characteristics of the noumenal world of things in themselves might make freedom of the human will genuine.

Just as “there are, in every science, some general principles, beyond which we cannot hope to find any principle more general” (1751/1777/1930, p. ), so the ultimate ends of human actions can never be accounted for by reason. A man asked why he exercises will answer: for health. Why does he desire health? Because sickness is painful. Why does he hate pain? He can give no reason. “This is an ultimate end, and is never referred to any other object” (Hume 1751/1777/1930, p. 134). Or the man may reply that he needs to be healthy to work and earn money, the instrument of pleasure.

Merrill continues by giving examples of factual statements that nevertheless look normative: you ought to format a new computer disk before trying to write to it; you ought to avoid a certain chess move; you ought to examine the equation to see if the variables are separable. Concurring with what I think is Merrill’s meaning, I would call these statements conditional “ought” statements at most; they are factual statements about means to postulated or assumed ends. Although desiring some result is a normative attitude, statements about means to achieve that result are positive statements.

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