”Sollen Soll’Konnen’ Implizieren” und R. M. Hare’s Interpretation von ”Ought Implies Can”

1966 ◽  
Vol 3 (1) ◽  
pp. 55-81
Author(s):  
Manfred Moritz
Keyword(s):  
Author(s):  
Ralph Wedgwood

In its original meaning, the word ‘rational’ referred to the faculty of reason—the capacity for reasoning. It is undeniable that the word later came also to express a normative concept—the concept of the proper use of this faculty. Does it express a normative concept when it is used in formal theories of rational belief or rational choice? Reasons are given for concluding that it does express a normative concept in these contexts. But this conclusion seems to imply that we ought always to think rationally. Four objections can be raised. (1) What about cases where thinking rationally has disastrous consequences? (2) What about cases where we have rational false beliefs about what we ought to do? (3) ‘Ought’ implies ‘can’—but is it true that we can always think rationally? (4) Rationality requires nothing more than coherence—but why does coherence matter?


2013 ◽  
Vol 95 (1) ◽  
pp. 36-64 ◽  
Author(s):  
Jens Timmermann

Abstract: This paper explores the possibility of moral conflict in Kant’s ethics. An analysis of the only explicit discussion of the topic in his published writings confirms that there is no room for genuine moral dilemmas. Conflict is limited to nonconclusive ‘grounds’ of obligation. They arise only in the sphere of ethical duty and, though defeasible, ought to be construed as the result of valid arguments an agent correctly judges to apply in the situation at hand. While it is difficult to determine in theory what makes some of them stronger than others, these ‘grounds’ can account for practical residue in conflict cases and for a plausible form of agent regret. The principle that ‘ought implies can’ survives intact.


Author(s):  
Shyam Nair

A moral dilemma is a situation where an agent’s obligations conflict. Debate in this area focuses on the question of whether genuine moral dilemmas exist. This question involves considering not only the nature and significance of dilemmas, but also the connections between dilemmas, the logic of obligation and moral emotions. Certain cases involving difficult choices suggest that moral dilemmas exist. These cases also suggest that dilemmas are significant because they show that moral theory cannot help with these choices. If this is right, morality may be unimportant because it may be a system of inconsistent rules that cannot be used as a guide that tells us what to do. But this understanding of the cases is disputable. Perhaps the cases show that agents can be ignorant about what they ought to do. Or perhaps dilemmas are not significant because moral theory tells agents to do the most important of their obligations. On the other hand, principles from the logic of obligation or deontic logic can be used to argue against the existence of moral dilemmas. Principles of deontic logic such as the ‘ought’ implies ‘can’ principle and the agglomeration principle, which says that if you ought to do a and ought to do b, then you ought to do a and b, taken together with the assumption that moral dilemmas exist, turn out to entail a contradiction. This means that one of these principles must be given up, or else it must be the case that moral dilemmas do not exist. Careful consideration of the moral emotions has suggested that dilemmas do exist. It is appropriate for agents to feel guilt only if they ought to have done otherwise. In cases involving difficult choices, it is appropriate to feel guilt no matter what course of action is taken. This suggests that such cases involve genuine dilemmas.


2019 ◽  
Vol 15 (2) ◽  
pp. 13-32
Author(s):  
Nadine Elzein ◽  
Tuomas K. Pernu

A type of transcendental argument for libertarian free will maintains that if acting freely requires the availability of alternative possibilities, and determinism holds, then one is not justified in asserting that there is no free will. More precisely: if an agent A is to be justified in asserting a proposition P (e.g. "there is no free will"), then A must also be able to assert not-P. Thus, if A is unable to assert not-P, due to determinism, then A is not justified in asserting P. While such arguments often appeal to principles with wide appeal, such as the principle that ‘ought’ implies ‘can’, they also require a commitment to principles that seem far less compelling, e.g. the principle that ‘ought’ implies ‘able not to’ or the principle that having an obligation entails being responsible. It is argued here that these further principles are dubious, and that it will be difficult to construct a valid transcendental argument without them.


2018 ◽  
Vol 99 (4) ◽  
pp. 869-890 ◽  
Author(s):  
Amy Berg

Utilitas ◽  
2006 ◽  
Vol 18 (3) ◽  
pp. 291-309 ◽  
Author(s):  
PEKKA VÄYRYNEN

Let the Guidance Constraint be the following norm for evaluating ethical theories: Other things being at least roughly equal, ethical theories are better to the extent that they provide adequate moral guidance. I offer an account of why ethical theories are subject to the Guidance Constraint, if indeed they are. We can explain central facts about adequate moral guidance, and their relevance to ethical theory, by appealing to certain forms of autonomy and fairness. This explanation is better than explanations that feature versions of the principle that ‘ought’ implies ‘can’. In closing, I address the objection that my account is questionable because it makes ethical theories subject not merely to purely theoretical but also to morally substantive norms.


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