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Moral Intuitions (moral + intuition)
Selected AbstractsOrgan Sales and Moral DistressJOURNAL OF APPLIED PHILOSOPHY, Issue 1 2006EDUARDO RIVERA-LÓPEZ abstract The possibility that organ sales by living adults might be made legal is morally distressing to many of us. However, powerful arguments have been provided recently supporting legalisation (I consider two of those arguments: the Consequentialist Argument and the Autonomy Argument). Is our instinctive reaction against a market of organs irrational then? The aim of this paper is not to prove that legalization would be immoral, all things considered, but rather to show, first, that there are some kinds of arguments, offered in favour of legalisation, that are, in an important sense, illegitimate, and second, that even if legalisation might not be wrong all things considered, there are good reasons for our negative moral intuitions. Moreover, identifying these reasons will help highlight some features of moral decisions in non-ideal situations, which in turn might be relevant to some other moral or policy choices. [source] How Law Changes the Environmental Mind: An Experimental Study of the Effect of Legal Norms on Moral Perceptions and Civic EnforcementJOURNAL OF LAW AND SOCIETY, Issue 4 2009Yuval Feldman This paper examines how different legal instruments affect people's moral intuitions and willingness to engage in social enforcement in the field of environmental law. These instruments vary in terms of their governance technique, the process through which they were enacted, and their allocation of enforcement responsibilities. Their effect on citizens' moral evaluation and emotional reaction to corporate polluting behaviour are examined, based on an experimental survey of a representative sample of 1400 individuals in Israel. Our findings demonstrate that their design influences people's level of moral and emotional resentment when faced by environmentally problematic behaviour, as well as their motivation to engage in private enforcement. The design of the regulatory instrument could thus generate biases in social reactions to polluting behaviour, irrespective of its actual ecological adverse effect. We analyse the moral and psychological mechanisms which underlie these effects and explore their various policy implications. [source] Forgiveness, the Moral Law and Education: A Reply to Patricia WhiteJOURNAL OF PHILOSOPHY OF EDUCATION, Issue 4 2002L. Philip Barnes Patricia White has recently attempted to construct an ethically valid notion of forgiveness that will serve educational purposes and contribute to the moral development of pupils in schools. She distinguishes between a strict view that requires repentance before forgiveness, which she rejects, and a relaxed view that does not require repentance, which she endorses. In this reply I defend the strict view of forgiveness against her criticism and challenge the ethical propriety of the relaxed view. I shall argue that her support for the relaxed view both runs counter to our deepest moral intuitions and serves to undermine the moral law and moral endeavour. [source] Moral Emotions and Social Activism: The Case of Animal RightsJOURNAL OF SOCIAL ISSUES, Issue 3 2009Harold A. Herzog Why do some people and not others become involved in social movements? We examined the relationships between a moral emotion,disgust,and animal activism, attitudes toward animal welfare, and consumption of meat. Participants were recruited through two social networking websites and included animal activists, promoters of animal use, and participants not involved in animal-related causes. They took an online survey which included measures of sensitivity to visceral disgust, attitudes toward animal welfare, and frequency of meat eating. Animal activists were more sensitive to visceral disgust than were promoters of animal use or nonaligned participants. Disgust sensitivity was positively correlated with attitudes toward animal welfare but not with meat consumption. The relationship between animal activism and vegetarianism was complex; nearly half of animal activists ate meat, and half of the vegetarians did not consider themselves to be animal activists. We argue that conflicts over the moral status of animals reflect fundamental differences in moral intuitions. [source] Ethics Beyond Moral TheoryPHILOSOPHICAL INVESTIGATIONS, Issue 3 2009Timothy Chappell I develop an anti-theory view of ethics. Moral theory (Kantian, utilitarian, virtue ethical, etc.) is the dominant approach to ethics among academic philosophers. But moral theory's hunt for a single Master Factor (utility, universalisability, virtue . . .) is implausibly systematising and reductionist. Perhaps scientism drives the approach? But good science always insists on respect for the data, even messy data: I criticise Singer's remarks on infanticide as a clear instance of moral theory failing to respect the data of moral perceptions and moral intuitions. Moral theory also fails to provide a coherent basis for real-world motivation, justification, explanation, and prediction of good and bad, right and wrong. Consider for instance the marginal place of love in moral theory, compared with its central place in people's actual ethical outlooks and decision making. Hence, moral theory typically fails to ground any adequate ethical outlook. I propose that it is the notion of an ethical outlook that philosophical ethicists should pursue, not the unfruitful and distorting notion of a moral theory. [source] | ||||||||||