Moral Progress Without Moral Realism

2010 ◽  
Vol 39 (1) ◽  
pp. 97-116 ◽  
Author(s):  
Catherine Wilson
Keyword(s):  
1982 ◽  
Vol 76 (2) ◽  
pp. 328-346 ◽  
Author(s):  
Alan Gilbert

Given the widespread moral conventionalism or historicism in contemporary social science and ethics, many have viewed Marx as arguing either that conceptions of justice simply shift historically and lack objectivity (relativism) or that notions of justice are to be understood solely as expressions of class interests (reductionism). Although metaethical ambiguities about the status of conceptions of justice influenced some of Marx's and Engels's formulations, they condemned the “crying contrasts” of rich and poor. Marx is better understood as defending a version of moral objectivity or moral realism. The paper begins with an example from the recent debate about justice in the international distribution of wealth to highlight the implausibility of a relativist or reductionist account. It then describes alternative views of the status of justice and equality in Marx and Engels and explores the logical structure of Marx's critique of Proudhon. A fourth section examines the analogy between Marx's and Engels's realism in the philosophy of science and their realist arguments in ethics, focusing on Marx's and Engels's non-relativist and non-reductionist conception of moral progress. The conclusion sets Marx's use of concepts of exploitation in the context of his overall moral judgments and suggests that Marx's social or historical theory rather than his moral standards are the most controversial part of his ethical argument.


2019 ◽  
Vol 177 (11) ◽  
pp. 3171-3191
Author(s):  
Nathan Cofnas

Abstract According to “debunking arguments,” our moral beliefs are explained by evolutionary and cultural processes that do not track objective, mind-independent moral truth. Therefore (the debunkers say) we ought to be skeptics about moral realism. Huemer counters that “moral progress”—the cross-cultural convergence on liberalism—cannot be explained by debunking arguments. According to him, the best explanation for this phenomenon is that people have come to recognize the objective correctness of liberalism. Although Huemer may be the first philosopher to make this explicit empirical argument for moral realism, the idea that societies will eventually converge on the same moral beliefs is a notable theme in realist thinking. Antirealists, on the other hand, often point to seemingly intractable cross-cultural moral disagreement as evidence against realism (the “argument from disagreement”). This paper argues that the trend toward liberalism is susceptible to a debunking explanation, being driven by two related non-truth-tracking processes. First, large numbers of people gravitate to liberal values for reasons of self-interest. Second, as societies become more prosperous and advanced, they become more effective at suppressing violence, and they create conditions where people are more likely to empathize with others, which encourages liberalism. The latter process is not truth tracking (or so this paper argues) because empathy-based moral beliefs are themselves susceptible to an evolutionary debunking argument. Cross-cultural convergence on liberalism per se does not support either realism or antirealism.


Author(s):  
Eleonora Severini

AbstractThe paper explores the interplay among moral progress, evolution and moral realism. Although it is nearly uncontroversial to note that morality makes progress of one sort or another, it is far from uncontroversial to define what constitutes moral progress. In a minimal sense, moral progress occurs when a subsequent state of affairs is better than a preceding one. Moral realists conceive “it is better than” as something like “it more adequately reflects moral facts”; therefore, on a realist view, moral progress can be associated with accumulations of moral knowledge. From an evolutionary perspective, on the contrary, since there cannot be something like moral knowledge, one might conclude there cannot even be such a thing as moral progress. More precisely, evolutionism urges us to ask whether we can acknowledge the existence of moral progress without being committed to moral realism. A promising strategy, I will argue, is to develop an account of moral progress based on moral understanding rather than moral knowledge. On this view, moral progress follows increases in moral understanding rather than accumulations of moral knowledge. Whether an understanding-based account of moral progress is feasible and what its implications for the notion itself of moral progress are, will be discussed.


2012 ◽  
Vol 34 (1) ◽  
Author(s):  
William Rottschaefer

AbstractIn his The Ethical Project, Philip Kitcher offers a pragmatic naturalistic account of moral progress, rejecting a moral realist one. I suggest a moral realist account of moral progress that embraces Kitcher’s pragmatic naturalism and calls on moral realism to show how the pragmatic account is successful. To do so I invoke a hypothesis about moral affordances and make use of a cognitive account of emotions.


Author(s):  
Anja Yousif

This paper will explore the nature of morality by providing a critique of cultural relativism and subjectivism and then arguing that moral realism provides a more coherent account of the nature of morality. The claim that moral realism provides a more coherent account of the nature of morality than cultural relativism or subjectivism is based on the arguments from moral progress, moral disagreement and moral semantics; and moral experience.


2021 ◽  
Vol 16 (1) ◽  
pp. 87-112
Author(s):  
Víctor Emilio Parra Leal

This paper assesses some challenges posed by evolutionary debunking arguments in Joyce’s function and Street’s contingency versions to moral realism, understood as the metaethical theory according to which there are moral facts that are absolute, universal and context-independent. Some argue that Copp’s society centred realism is untenable given that it cannot support counterfactuals. Shafer-Landau and Huemer’s arguments are also subject to debunking because they cannot persuasively show that human morality is unaffected by evolutionary forces. In Huemer’s view, moral progress is proof of moral facts. It requires moral realism due to progress being context-dependent. From an evolutionary point of view, there are no previous standards and ideals concerning the direction of progress. Finally, a possible answer to the function version of the evolutionary debunking arguments is the possibility that the nature of human language (including moral language) is such that, in essence, it cannot be convincingly divided in language about facts and language about value.


2019 ◽  
Vol 5 (4) ◽  
pp. 429-448
Author(s):  
ANDRÉS LUCO

AbstractMorally progressive social changes seem to have taken place with the onset of democratic governance, the abolition of slavery, the rise of gender equality, and other developments. This essay attempts to demonstrate that natural and objective moral facts are a plausible cause of some morally progressive social changes. Since this hypothesis is a version of naturalistic moral realism, I call it the Naturalist-Realist Hypothesis (NRH). To support the NRH, I argue that objective moral facts are natural facts pertaining to the impartial promotion of well-being within a population of agents facing a social dilemma. I then describe a mechanism to explain how natural and objective moral facts so construed may cause some morally progressive social changes. I suggest that the NRH is a credible hypothesis because it is compatible with empirical findings from research on the evolution of moral cognition and on the sociology of mass political movements.


2019 ◽  
Vol 41 (2) ◽  
pp. 259-270
Author(s):  
Tim Lewens

Abstract Buchanan and Powell’s book is a valuable contribution to our understanding of the evolution of morality. I suggest that they exaggerate the degree to which their view of the evolution of moral progress is committed to a form of moral realism. I also suggest that Darwin’s own approach to the evolution of the moral sense shares more with their view than they may realise. Finally I point to some tensions in their invocation of the concept of the Environment of Evolutionary Adaptedness (EEA).


2003 ◽  
Author(s):  
Eric HAGER
Keyword(s):  

Sign in / Sign up

Export Citation Format

Share Document