Quasi-realism

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Quasi-realism is the meta-ethical view which claims that:

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  1. Ethical sentences do not express propositions.
  2. Instead, ethical sentences project emotional attitudes as though they were real properties.

This makes quasi-realism a form of non-cognitivism or expressivism. [1] Quasi-realism stands in opposition to other forms of non-cognitivism (such as emotivism and universal prescriptivism), as well as to all forms of cognitivism (including both moral realism and ethical subjectivism).

Overview

Simon Blackburn derived quasi-realism [2] [ page needed ] from a Humean account of the origin of our moral opinions, adapting Hume's genealogical account in the light of evolutionary game theory. To support his case, Blackburn has issued a challenge, Blackburn's Challenge, [3] [ page needed ] to anyone who can explain how two situations can demand different ethical responses without referring to a difference in the situations themselves. Because this challenge is effectively unmeetable, Blackburn argues that there must be a realist component in our notions of ethics.

However, argues Blackburn, ethics cannot be entirely realist either, for this would not allow for phenomena such as the gradual development of ethical positions over time. In his 1998 book, Ruling Passions, Blackburn likens ethics to Neurath's boat, which can be changed plank by plank over time, but cannot be refitted all at once for risk of sinking. Similarly, Blackburn's theory can explain the existence of rival ethical theories, for example as a result of differing cultural traditions - his theory allows both to be legitimate, despite their mutual contradictions, without dismissing both views through relativism. Thus, Blackburn's theory of quasi-realism provides a coherent account of ethical pluralism. It also answers John Mackie's concerns, presented in his argument from queerness, about the apparently contradictory nature of ethics.

Quasi-realism, a meta-ethical approach, enables ethics based on actions, virtues and consequences to be reconciled. Attempts have been made to derive from it a comprehensive theory of ethics, such as Iain King's quasi-utilitarianism in his book How to Make Good Decisions and Be Right All the Time (2008). [4]

Criticisms

Despite gaining some of the better qualities of the component theories from which it is derived, quasi-realism also picks up vulnerabilities from these different components. Thus, it is criticised in some of the ways that moral realism is criticised, for example by Fictionalism (see below); it is also attacked along with expressivism and other non-cognitive theories (indeed it has been regarded by some as a sub-category of expressivism).

Fictionalism

It has been claimed that Blackburn's programme is fictionalist, [5] which he himself disputes. However, there are certainly continuities between both approaches. Blackburn argues that moral fictionalism is tantamount to us claiming to hold attitudes that we do not really have; that we are in some way insincere. In support of his argument, Blackburn invokes Locke's theory of colour, which defines colours as dispositional (that is, in the eye of the beholder) but in some way reliant upon facts about the world. Blackburn buttresses these arguments by further examples of quasi-realism in our understanding of the world beyond ethics. [6]

This means that, though the moral fictionalist is in some ways having cake and eating it, the quasi-realist has a seemingly even more difficult position to defend. They may feel secure in disagreeing with Bentham that talk of natural rights is "nonsense upon stilts" but they would also argue that such rights could not be said to exist in a realist sense. Quasi-realism captures in some important ways the structure of our ethical experience of the world and why we can assert claims such as "It is wrong to be cruel to children" as if they were facts even though they do not share the properties of facts; namely the inference of independent truth-values.

From this position, Blackburn's "way forward" is to re-assert Hume's 'common point of view', or the ethical discourse common to mankind. Blackburn's thought is that though relativists and realists can agree that certain statements are true within a certain discourse, a quasi-realist investigates why such discourses have the structures that they do. [6]

Frege–Geach problem

The coherence of Blackburn's quasi-realism has been challenged most notably by the Frege–Geach problem , which assert Blackburn's position is self-contradictory. Advocates of Blackburn's view, however, would contend that quasi-realism in fact provides an antidote to the Frege–Geach problem by placing different moral claims in context. There is an important difference, claim the quasi-realists, between saying It is wrong to tell lies, and It is wrong to get your brother to tell lies. [2] Indeed, say the quasi-realists, the Frege–Geach argument exposes the insensitivity of some moral realist discourse to the complexity of ethical statements.

Related Research Articles

In analytic philosophy, anti-realism is a position which encompasses many varieties such as metaphysical, mathematical, semantic, scientific, moral and epistemic. The term was first articulated by British philosopher Michael Dummett in an argument against a form of realism Dummett saw as 'colorless reductionism'.

Ethical non-naturalism is the meta-ethical view which claims that:

  1. Ethical sentences express propositions.
  2. Some such propositions are true.
  3. Those propositions are made true by objective features of the world, independent of human opinion.
  4. These moral features of the world are not reducible to any set of non-moral features.

In metaphilosophy and ethics, metaethics is the study of the nature, scope, and meaning of moral judgment. It is one of the three branches of ethics generally studied by philosophers, the others being normative ethics and applied ethics.

Non-cognitivism is the meta-ethical view that ethical sentences do not express propositions and thus cannot be true or false. A noncognitivist denies the cognitivist claim that "moral judgments are capable of being objectively true, because they describe some feature of the world". If moral statements cannot be true, and if one cannot know something that is not true, noncognitivism implies that moral knowledge is impossible.

Moral relativism or ethical relativism is used to describe several philosophical positions concerned with the differences in moral judgments across different peoples and cultures. An advocate of such ideas is often referred to as a relativist for short.

Moral realism is the position that ethical sentences express propositions that refer to objective features of the world, some of which may be true to the extent that they report those features accurately. This makes moral realism a non-nihilist form of ethical cognitivism with an ontological orientation, standing in opposition to all forms of moral anti-realism and moral skepticism, including ethical subjectivism, error theory ; and non-cognitivism. Within moral realism, the two main subdivisions are ethical naturalism and ethical non-naturalism.

Moral skepticism is a class of meta-ethical theories all members of which entail that no one has any moral knowledge. Many moral skeptics also make the stronger, modal claim that moral knowledge is impossible. Moral skepticism is particularly opposed to moral realism: the view that there are knowable and objective moral truths.

Emotivism is a meta-ethical view that claims that ethical sentences do not express propositions but emotional attitudes. Hence, it is colloquially known as the hurrah/boo theory. Influenced by the growth of analytic philosophy and logical positivism in the 20th century, the theory was stated vividly by A. J. Ayer in his 1936 book Language, Truth and Logic, but its development owes more to C. L. Stevenson.

This Index of ethics articles puts articles relevant to well-known ethical debates and decisions in one place - including practical problems long known in philosophy, and the more abstract subjects in law, politics, and some professions and sciences. It lists also those core concepts essential to understanding ethics as applied in various religions, some movements derived from religions, and religions discussed as if they were a theory of ethics making no special claim to divine status.

Cognitivism is the meta-ethical view that ethical sentences express propositions and can therefore be true or false, which noncognitivists deny. Cognitivism is so broad a thesis that it encompasses moral realism, ethical subjectivism, and error theory.

<span class="mw-page-title-main">Is–ought problem</span> Philosophical problem articulated by David Hume

The is–ought problem, as articulated by the Scottish philosopher and historian David Hume, arises when one makes claims about what ought to be that are based solely on statements about what is. Hume found that there seems to be a significant difference between descriptive or positive statements and prescriptive or normative statements, and that it is not obvious how one can coherently transition from descriptive statements to prescriptive ones. Hume's law or Hume's guillotine is the thesis that an ethical or judgmental conclusion cannot be inferred based on purely descriptive factual statements.

<span class="mw-page-title-main">Simon Blackburn</span> English academic philosopher

Simon Blackburn is an English academic philosopher known for his work in metaethics, where he defends quasi-realism, and in the philosophy of language; more recently, he has gained a large general audience from his efforts to popularise philosophy. He has appeared in multiple episodes of the documentary series Closer to Truth. During his long career, he has taught at Oxford University, Cambridge University, and University of North Carolina, Chapel Hill.

Ethical subjectivism or moral non-objectivism is the meta-ethical view which claims that:

  1. Ethical sentences express propositions.
  2. Some such propositions are true.
  3. The truth or falsity of such propositions is ineliminably dependent on the attitudes of people.

Universal prescriptivism is the meta-ethical view that claims that, rather than expressing propositions, ethical sentences function similarly to imperatives which are universalizable—whoever makes a moral judgment is committed to the same judgment in any situation where the same relevant facts pertain.

<span class="mw-page-title-main">Moral nihilism</span> Philosophical view that nothing is objectively morally right or morally wrong

Moral nihilism is the meta-ethical view that nothing is morally right or morally wrong.

In meta-ethics, expressivism is a theory about the meaning of moral language. According to expressivism, sentences that employ moral terms – for example, "It is wrong to torture an innocent human being" – are not descriptive or fact-stating; moral terms such as "wrong", "good", or "just" do not refer to real, in-the-world properties. The primary function of moral sentences, according to expressivism, is not to assert any matter of fact but rather to express an evaluative attitude toward an object of evaluation. Because the function of moral language is non-descriptive, moral sentences do not have any truth conditions. Hence, expressivists either do not allow that moral sentences to have truth value, or rely on a notion of truth that does not appeal to any descriptive truth conditions being met for moral sentences.

<span class="mw-page-title-main">Evolutionary ethics</span> Study of evolution on morality or ethics

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 claimed that it has important implications in the fields of descriptive ethics, normative ethics, and metaethics.

Cornell realism is a view in meta-ethics, associated with the work of Richard Boyd, Nicholas Sturgeon, and David Brink. There is no recognized and official statement of Cornell realism, but several theses are associated with the view.

Projectivism or projectionism in philosophy involves attributing (projecting) qualities to an object as if those qualities actually belong to it. It is a theory for how people interact with the world and has been applied in both ethics and general philosophy. It is derived from the Humean idea that all judgements about the world derive from internal experience, and that people therefore project their emotional state onto the world and interpret it through the lens of their own experience. Projectivism can conflict with moral realism, which asserts that moral judgements can be determined from empirical facts, i.e., some things are objectively right or wrong.

Allan Fletcher Gibbard is the Richard B. Brandt Distinguished University Professor of Philosophy Emeritus at the University of Michigan, Ann Arbor. Gibbard has made major contributions to contemporary ethical theory, in particular metaethics, where he has developed a contemporary version of non-cognitivism. He has also published articles in the philosophy of language, metaphysics, and social choice theory.

References

  1. ↑ Moral Anti-Realism > Projectivism and quasi-realism (Stanford Encyclopedia of Philosophy)
  2. 1 2 Blackburn, Simon (1998). Ruling Passions. Oxford University Press. ISBN   978-0-19-824785-2.
  3. ↑ Blackburn, Simon (1993). Essays in Quasi-realism: a defence of quasi-realism as applied to ethics. Oxford University Press. ISBN   978-0-19-508224-1.
  4. ↑ King, Iain (2008). How to Make Good Decisions and Be Right All the Time: Solving the Riddle of Right and Wrong. Continuum, p. 187.
  5. ↑ For example, by David Lewis, as cited in a 2006 edition of Analysis, accessible here
  6. 1 2 Blackburn, Simon (2005) Truth: A Guide. Oxford University Press. ISBN   0-19-516824-0.
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