Moral progress refers to improvement in concepts such as moral beliefs and practices experienced on a societal scale. [1] Michele Moody-Adams noted that "moral progress in belief involves deepening our grasp of existing moral concepts, while moral progress in practices involves realizing deepened moral understandings in behavior or social institutions". [2]
Allen Buchanan defined moral progress as "morally progressive changes in social practices and institutions ... movement towards some morally desirable condition or state of affairs". [1] Michele Moody-Adams defined local moral progress as "coming to appreciate more fully the richness and the range of applications of a particular moral concept", or developing a new one, and the spread of "practices embodying deepened understanding of justice and related moral notions"; in other words, a deepening of our grasp of moral concepts. [2] [3] Another view is that moral progress is "a greater success in describing moral reality". [3]
Moral progress on a societal scale should not be confused with moral development in individuals, occasionally also referred to as moral progress. [4]
Changes in social practices and institutions can precede and ultimately foster changes in individual moral beliefs throughout society. [2] Progress in moral practices can be achieved through governmental incentives, even without deeper moral understanding among the population. [2] This can lead to faster progress in practices than in beliefs; in other words, with external pressures, individuals and organizations may behave better not because of their inherent beliefs, but because of considerations of social expediency and enlightened self-interest. [2] Buchanan differentiates between improvements from a moral point of view, which are caused by external factors, some possibly independent of human motivation and agency, and genuine moral progress. However, he notes that the former generally leads to the later anyway. [5]
Moral progress in the last few centuries has been often the result of the actions of morally progressive social movements who attempt to popularize new morals. [6]
Measurement of universal moral progress is difficult, because there is no universal consensus in regards to the final destination, nor objective standards of ethics. [2] [1] [3] Most complex moral concepts have more than a single established definition. This makes measuring moral progress even more difficult from measuring human progress in general. [2] Measurement of local, more specific moral progress are easier, as it is simpler to reach consensus on local, more specific ethical issues. [2] As Musschenga and Meyned noted, "Most contemporary Dutchmen will agree that the Netherlands since the 16th century made moral progress. It is doubtful whether Dutchmen from the 16th century would also agree." [4] Jeremy Evans, however, made an argument that is should be possible to create a definition of moral progress that "relies on a correlation between increasing population welfare ... and ethical advancement". [7]
Buchanan provides a typology of moral progress: [8]
Moral circle expansion is the process of increasing the number and type of entities given moral consideration over time. Social scientist Jacy Reese Anthis, for example, has argued for moral circle expansion as an important metric of moral progress and as an approach to bettering the long-term future for all sentient beings. [9] His organization, the Sentience Institute, researches moral circle expansion via studying historical and current examples of moral progress, such as the British abolitionist movement. [10]
Buchanan called the modern human rights movement "the most robust instance of [moral] progress" [11] Other examples of moral progress may include:
Ethics is the philosophical study of moral phenomena. Also called moral philosophy, it investigates normative questions about what people ought to do or which behavior is morally right. Its main branches include normative ethics, applied ethics, and metaethics.
In metaphilosophy and ethics, metaethics is the study of the nature, scope, ground, and meaning of moral judgment, ethical belief, or values. It is one of the three branches of ethics generally studied by philosophers, the others being normative ethics and applied ethics.
Morality is the categorization of intentions, decisions and actions into those that are proper, or right, and those that are improper, or wrong. Morality can be a body of standards or principles derived from a code of conduct from a particular philosophy, religion or culture, or it can derive from a standard that is understood to be universal. Morality may also be specifically synonymous with "goodness", "appropriateness" or "rightness".
Subjectivism is the doctrine that "our own mental activity is the only unquestionable fact of our experience", instead of shared or communal, and that there is no external or objective truth.
A superintelligence is a hypothetical agent that possesses intelligence surpassing that of the brightest and most gifted human minds. "Superintelligence" may also refer to a property of problem-solving systems whether or not these high-level intellectual competencies are embodied in agents that act in the world. A superintelligence may or may not be created by an intelligence explosion and associated with a technological singularity.
Moral agency is an individual's ability to make moral choices based on some notion of right and wrong and to be held accountable for these actions. A moral agent is "a being who is capable of acting with reference to right and wrong."
Moral nihilism is the meta-ethical view that nothing is morally right or morally wrong and that morality does not exist.
Political egalitarianism describes an inclusive and fair allocation of political power or influence, fair processes, and fair treatment of all regardless of characteristics like race, gender, religion, age, wealth or intelligence. Political egalitarianism, and its close cousin political equality, are key founding principles and sources of legitimacy for many democracies. Related principles include one person, one vote and equality before the law.
Evolutionary ethics is a field of inquiry that explores how evolutionary theory might bear on our understanding of ethics or morality. The range of issues investigated by evolutionary ethics is quite broad. Supporters of evolutionary ethics have argued that it has important implications in the fields of descriptive ethics, normative ethics, and metaethics.
Green libertarianism is a form of green politics. Alternately, it is a form of libertarianism in which the free market provides environmentally beneficial outcomes. Marcel Wissenburg (2009) maintains that proponents of the latter comprise a minority of green political theorists.
Animal ethics is a branch of ethics which examines human-animal relationships, the moral consideration of animals and how nonhuman animals ought to be treated. The subject matter includes animal rights, animal welfare, animal law, speciesism, animal cognition, wildlife conservation, wild animal suffering, the moral status of nonhuman animals, the concept of nonhuman personhood, human exceptionalism, the history of animal use, and theories of justice. Several different theoretical approaches have been proposed to examine this field, in accordance with the different theories currently defended in moral and political philosophy. There is no theory which is completely accepted due to the differing understandings of what is meant by the term ethics; however, there are theories that are more widely accepted by society such as animal rights and utilitarianism.
Pragmatic ethics is a theory of normative philosophical ethics and meta-ethics. Ethical pragmatists such as John Dewey believe that some societies have progressed morally in much the way they have attained progress in science. Scientists can pursue inquiry into the truth of a hypothesis and accept the hypothesis, in the sense that they act as though the hypothesis were true; nonetheless, they think that future generations can advance science, and thus future generations can refine or replace their accepted hypotheses. Similarly, ethical pragmatists think that norms, principles, and moral criteria are likely to be improved as a result of inquiry.
Better Never to Have Been: The Harm of Coming into Existence is a 2006 book by South African philosopher David Benatar. In the book, Benatar makes a case for antinatalism.
Sandrine Berges is a French philosopher and novelist, currently Professor of Philosophy at Bilkent University. She is known for her works on feminist philosophy, ethics and political philosophy.
The ethics of uncertain sentience refers to questions surrounding the treatment of and moral obligations towards individuals whose sentience—the capacity to subjectively sense and feel—and resulting ability to experience pain is uncertain; the topic has been particularly discussed within the field of animal ethics, with the precautionary principle frequently invoked in response.
Evolutional Ethics and Animal Psychology is an 1897 book by the American scholar and early animal rights advocate Edward Payson Evans. It is an in-depth exploration of the intersection between ethical theory and animal psychology, with a particular focus on the rights of animals and the moral obligations humans have toward them.
Moral circle expansion is an increase over time in the number and type of entities given moral consideration. The general idea of moral inclusion was discussed by ancient philosophers and since the 19th century has inspired social movements related to human rights and animal rights. Especially in relation to animal rights, the philosopher Peter Singer has written about the subject since the 1970s, and since 2017 so has the think tank Sentience Institute, part of the 21st-century effective altruism movement. There is significant debate on whether humanity actually has an expanding moral circle, considering topics such as the lack of a uniform border of growing moral consideration and the disconnect between people's moral attitudes and their behavior. Research into the phenomenon is ongoing.
Animal Ethics in the Wild: Wild Animal Suffering and Intervention in Nature is a 2022 book by the philosopher Catia Faria published by Cambridge University Press. It examines wild animal suffering as a moral problem. Faria contends that if we have a moral obligation to aid those in need, we should intervene in nature to prevent or alleviate the suffering of wild animals, as long as it is practical and leads to a net positive outcome.
Thaddeus Metz is an American philosopher, academic and author who has lectured at mainly South African universities. He currently teaches at the University of Pretoria.
Edward Harcourt is a British philosopher and Professor of philosophy at the University of Oxford. He has been a Fellow of Keble College, Oxford, Mind Association Research Fellow, visiting research fellow at the University of California, Berkeley, and Wittgenstein Professor at the University of Innsbruck. Harcourt is the academic director of the Royal Institute of Philosophy. He is known for his works on moral philosophy and thick concepts.