Two-level utilitarianism

Last updated March 01, 2024

Two-level utilitarianism is a utilitarian theory of ethics developed by R. M. Hare.^[1] According to the theory, a person's moral decisions should be based on a set of moral rules, except in certain rare situations where it is more appropriate to engage in a 'critical' level of moral reasoning.

Two-level utilitarianism is virtually a synthesis of the opposing doctrines of act utilitarianism and rule utilitarianism. Act utilitarianism states that in all cases the morally right action is the one which produces the most happiness, whereas rule utilitarianism states that the morally right action is the one that is in accordance with a moral rule whose general observance would create the most happiness. In terms of two-level utilitarianism, act utilitarianism can be likened to the 'critical' level of moral thinking, while rule utilitarianism can be likened to the 'intuitive' level.^[4] However, it is important to note that rule utilitarianism as it is traditionally understood only affirms moral intuitions when their general adherence leads to the greatest happiness.

Utilitarianism

Utilitarianism is a type of consequentialist ethical theory. According to such theories, only the outcome of an action is morally relevant (this contrasts with deontology, according to which moral actions flow from duties or motives). Utilitarianism is a combination of consequentialism and the philosophical position hedonism, which states that pleasure, or happiness, is the only good worth pursuing. Therefore, since only the consequences of an action matter, and only happiness matters, only happiness that is the consequence of an action is morally relevant.^[5] There are similarities with preference utilitarianism, where utility is defined as individual preference rather than pleasure.^{[ citation needed ]}

The two predecessor theories to two-level utilitarianism, act and rule utilitarianism, were beset by various objections. For example, rule utilitarianism was criticized for implying that in some cases an individual should pursue a course of action that would obviously not maximise utility. Conversely, act utilitarianism was criticized for not allowing for a 'human element' in its calculations, i.e. it is sometimes too difficult (or impossible) for an ordinary person.^{[ citation needed ]}

As a descriptive model of the two levels, Hare posited two extreme cases of people, one of whom would only use critical moral thinking and the other of whom would only use intuitive moral thinking. The former he called the 'archangel' and the latter the 'prole'.^[6] It is worth noting that it is not Hare's intention to divide up the entire human race into either archangels or proles; according to his theory each person shares the traits of both to limited and varying extents at different times. The archangel has superhuman powers of thought, superhuman knowledge and no weaknesses. This unbiased 'ideal observer', when presented with an unfamiliar situation, would be able to immediately scan all potential consequences of all possible actions in order to frame a universal principle from which he/she could decide an appropriate action for the situation. Such a person would not need a set of intuitive moral rules, as he/she would be able to decide the correct response to any possible situation by reason alone. By contrast, the prole has these human weaknesses to an extreme degree. He/she must rely upon intuitions and sound prima facie principles all of the time, as he is incapable of critical thought. The set of intuitive moral rules that the prole follows must be simple and general enough that they can be easily understood and memorised, and also quick and easy to use.^{[ citation needed ]}

Once one has identified the different types of moral thinking, the next step is to identify when one ought to think like an archangel, and when like a prole. Hare identifies three types of situation where critical thinking is necessary.^[7] The first is when the intuitive general principles conflict in particular cases. The second is when, "though there is no conflict between principles, there is something highly unusual about the case which prompts the question whether the general principles are really fitted to deal with it."^[7] Thirdly, and most importantly, critical thinking is necessary in order to select the intuitive prima facie principles that will be used.^{[ citation needed ]}

Criticisms

Apart from the criticisms that are commonly made of utilitarianism in general, there are several criticisms made specifically against two-level utilitarianism.

One objection is that two-level utilitarianism undermines an agent's commitment to act in accordance with his or her moral principles.^[8] For example, a theist will comply with his/her moral code because he/she sees it as based upon God's will. However, a two-level utilitarian knows that his everyday set of moral rules is merely a guideline, and as such any breach of these rules is unlikely to accompany the same degree of guilt as would someone who believed that it was wrong in principle to act in that way.

David McNaughton argues that, even if the agent's commitment to his/her principles is not undermined, two-level utilitarianism does not succeed in its goal of showing, "how, on utilitarian principles, it is a good idea to think and reason in a pluralist and non-consequentialist manner."^[8] It is impossible, he claims, to compartmentalise one's thinking in the way the two-level account requires—to simultaneously think like a utilitarian and act in a non-utilitarian way. Hare's response to this type of criticism is that he does his own moral thinking in this way, therefore the challenge that this type of moral thinking is impossible must be false.^[9]

A third variety of objection somewhat related to the problem of 'weakness of will'^[10] is that difficulties arise when we try to keep critical thinking separate from intuitive thinking.^[1]

Notes

1 2 McNaughton 1988 , pp. 177
↑ Beauchamp, Tom L. (1991). Philosophical ethics: an introduction to moral philosophy, (2nd ed.). New York: McGraw Hill, 130.
↑ Mill, John Stuart. (1863). ‘Chapter 1’. In Utilitarianism. London: Longmans, Green and Company, 130.
↑ Hare 1976 , pp. 122–5
↑ Sinnott-Armstrong, Walter. 'Consequentialism', The Stanford Encyclopedia of Philosophy (Spring 2007 Edition), Edward N. Zalta (ed.), Accessed 24-7-07, Chapter 1.
↑ Hare 1981 , pp. 44–46
1 2 Hare 1976 , pp. 124
1 2 McNaughton 1988 , pp. 180
↑ Hare 1981 , pp. 52
↑ Hare 1981 , pp. 57–62

Related Research Articles

Applied ethics is the practical aspect of moral considerations. It is ethics with respect to real-world actions and their moral considerations in private and public life, the professions, health, technology, law, and leadership. For example, bioethics is concerned with identifying the best approach to moral issues in the life sciences, such as euthanasia, the allocation of scarce health resources, or the use of human embryos in research. Environmental ethics is concerned with ecological issues such as the responsibility of government and corporations to clean up pollution. Business ethics includes the duties of whistleblowers to the public and to their employers.

In ethical philosophy, consequentialism is a class of normative, teleological ethical theories that holds that the consequences of one's conduct are the ultimate basis for judgement about the rightness or wrongness of that conduct. Thus, from a consequentialist standpoint, a morally right act is one that will produce a good outcome. Consequentialism, along with eudaimonism, falls under the broader category of teleological ethics, a group of views which claim that the moral value of any act consists in its tendency to produce things of intrinsic value. Consequentialists hold in general that an act is right if and only if the act will produce, will probably produce, or is intended to produce, a greater balance of good over evil than any available alternative. Different consequentialist theories differ in how they define moral goods, with chief candidates including pleasure, the absence of pain, the satisfaction of one's preferences, and broader notions of the "general good".

Ethics or moral philosophy is the philosophical study of moral phenomena. It investigates normative questions about what people ought to do or which behavior is morally right. It is usually divided into three major fields: normative ethics, applied ethics, and metaethics.

Normative ethics is the study of ethical behaviour and is the branch of philosophical ethics that investigates questions regarding how one ought to act, in a moral sense.

In ethical philosophy, utilitarianism is a family of normative ethical theories that prescribe actions that maximize happiness and well-being for the affected individuals. In other words, utilitarian ideas encourage actions that ensure the greatest good for the greatest number.

<span class="mw-page-title-main">R. M. Hare</span> British moral philosopher (1919–2002)

Richard Mervyn Hare, usually cited as R. M. Hare, was a British moral philosopher who held the post of White's Professor of Moral Philosophy at the University of Oxford from 1966 until 1983. He subsequently taught for a number of years at the University of Florida. His meta-ethical theories were influential during the second half of the twentieth century.

Virtue ethics is an approach that treats virtue and character as the primary subjects of ethics, in contrast to other ethical systems that put consequences of voluntary acts, principles or rules of conduct, or obedience to divine authority in the primary role.

Preference utilitarianism is a form of utilitarianism in contemporary philosophy. Unlike value monist forms of utilitarianism, preferentialism values actions that fulfill the most personal interests for the entire circle of people affected by said action.

<i>Utilitarianism</i> (book) 1861 essay by John Stuart Mill

Utilitarianism is an 1861 essay written by English philosopher and economist John Stuart Mill, considered to be a classic exposition and defence of utilitarianism in ethics. It was originally published as a series of three separate articles in Fraser's Magazine in 1861 before it was collected and reprinted as a single work in 1863. The essay explains utilitarianism to its readers and addresses the numerous criticism against the theory during Mill's lifetime. It was heavily criticized upon publication; however, since then, Utilitarianism gained significant popularity and has been considered "the most influential philosophical articulation of a liberal humanistic morality that was produced in the nineteenth century."

Act utilitarianism is a utilitarian theory of ethics that states that a person's act is morally right if and only if it produces the best possible results in that specific situation. Classical utilitarians, including Jeremy Bentham, John Stuart Mill, and Henry Sidgwick, define happiness as pleasure and the absence of pain.

Average and total utilitarianism are variants of utilitarianism that seek to maximize the average or total amount of utility; following Henry Sidgwick's question, "Is it total or average happiness that we seek to make a maximum?". They are theories of population ethics, a philosophical field that deals with problems arising when our actions affect the number or identity of individuals born in the future.

<i>The Methods of Ethics</i> 1874 book by Henry Sidgwick

The Methods of Ethics is a book on ethics first published in 1874 by the English philosopher Henry Sidgwick. The Stanford Encyclopedia of Philosophy indicates that The Methods of Ethics "in many ways marked the culmination of the classical utilitarian tradition." Noted moral and political philosopher John Rawls, writing in the Forward to the Hackett reprint of the 7th edition, says Methods of Ethics "is the clearest and most accessible formulation of ... 'the classical utilitarian doctrine'". Contemporary utilitarian philosopher Peter Singer has said that the Methods "is simply the best book on ethics ever written."

State consequentialism, also known as Mohist consequentialism, is a consequentialist ethical theory which evaluates the moral worth of an action based on how it contributes to the basic goods of a state, through social order, material wealth, and population growth. According to the Stanford Encyclopedia of Philosophy, Mohist consequentialism, dating back to the 5th century BC, is the "world's earliest form of consequentialism, a remarkably sophisticated version based on a plurality of intrinsic goods taken as constitutive of human welfare". The term state consequentialism has also been applied to the political philosophy of the Confucian philosopher Xunzi.

<span class="mw-page-title-main">Dual process theory (moral psychology)</span> Theory of human moral judgment

Dual process theory within moral psychology is an influential theory of human moral judgement that posits that human beings possess two distinct cognitive subsystems that compete in moral reasoning processes: one fast, intuitive and emotionally-driven, the other slow, requiring conscious deliberation and a higher cognitive load. Initially proposed by Joshua Greene along with Brian Sommerville, Leigh Nystrom, John Darley, Jonathan David Cohen and others, the theory can be seen as a domain-specific example of more general dual process accounts in psychology, such as Daniel Kahneman's "system1"/"system 2" distinction popularised in his book, Thinking, Fast and Slow. Greene has often emphasized the normative implications of the theory, which has started an extensive debate in ethics.

Negative utilitarianism is a form of negative consequentialism that can be described as the view that people should minimize the total amount of aggregate suffering, or that they should minimize suffering and then, secondarily, maximize the total amount of happiness. It can be considered as a version of utilitarianism that gives greater priority to reducing suffering than to increasing pleasure. This differs from classical utilitarianism, which does not claim that reducing suffering is intrinsically more important than increasing happiness. Both versions of utilitarianism hold that morally right and morally wrong actions depend solely on the consequences for overall aggregate well-being. "Well-being" refers to the state of the individual.

Negative consequentialism is a version of consequentialism, which is "one of the major theories of normative ethics." Like other versions of consequentialism, negative consequentialism holds that moral right and wrong depend only on the value of outcomes. That is, for negative and other versions of consequentialism, questions such as "what should I do?" and "what kind of person should I be?" are answered only based on consequences. Negative consequentialism differs from other versions of consequentialism by giving greater weight in moral deliberations to what is bad than what is good. Due to this, it can be considered an instance of what has been called "suffering-focused ethics", the view that the reduction of suffering has moral priority over any other possible duties we may think of.

<span class="mw-page-title-main">Gary Varner</span> American philosopher (1957–2023)

Gary Edward Varner was an American philosopher specializing in environmental ethics, philosophical questions related to animal rights and animal welfare, and R. M. Hare's two-level utilitarianism. At the time of his death, he was an emeritus professor in the department of philosophy at Texas A&M University; he had been based at the university since 1990. He was educated at Arizona State University, the University of Georgia, and the University of Wisconsin–Madison; at Madison, where he was supervised by Jon Morline, he wrote one of the first doctoral theses on environmental ethics. Varner's first monograph was In Nature's Interests?, which was published by Oxford University Press in 1998. In the book, Varner defended a form of biocentric individualism, according to which all living entities have morally considerable interests.

The general concept or principle of moral universalizability is that moral principles, maxims, norms, facts, predicates, rules, etc., are universally true; that is, if they are true as applied to some particular case then they are true of all other cases of this sort. Some philosophers, like Immanuel Kant, Richard Hare, and Alan Gewirth, have argued that moral universalizability is the foundation of all moral facts. Others have argued that moral universalizability is a necessary, but not a sufficient, test of morality. A few philosophers have also argued that morality is not constrained by universalizability at all.

Suffering-focused ethics are those views in ethics according to which reducing suffering is either a key priority or our only aim. Those suffering-focused ethics according to which the reduction of suffering is a key prioritiy are pluralistic views that include additional aims, such as the prevention of other disvaluable things like inequality, or the promotion of certain valuable things, such as pleasure. Nevertheless, these views still prioritize reducing preventable suffering over these other aims.

References

Hare, R. M. (1976). "Ethical theory and utilitarianism". In Lewis, H. D. (ed.). Contemporary British Philosophy IV. London: Allen & Unwin.
Hare, R. M. (1981). Moral Thinking . Oxford: Oxford University Press. doi:10.1093/0198246609.001.0001. ISBN 0-19-824660-9.
McNaughton, David A. (1988). Moral Vision. Blackwell Publishing. ISBN 0-631-15945-2.
MacAskill, William (2020). "Elements and Types of Utilitarianism: Multi-level Utilitarianism". Introduction to Utilitarianism: An Online Textbook. Oxford.{{cite book}}: CS1 maint: location missing publisher (link)