Different from consequentialism, people who tend to have the mind set of a deontologist believe that you should do your ethical duty, regardless of the outcome. Immanuel Kant designed ‘The Categorical Imperative’ theory which was associated with the fact that it was commanding us to practice our morals and desires in a specific way which was exercised through two rules. Kamm (2000) claims that these components were to ‘(1) treat persons as ends in themselves and (2) do not treat them as mere means’. Kamm is basically suggesting that we seek happiness of others, as that is morally right, however fulfill capacities of one’s own intellect. From following both of these we arrive at an imperative and it is categorical.
In part three, I will outline my objection to the theory of the ethics of virtues and its flaws as result of moral luck. Finally, I will bring my argument to a close with a strong and coherent conclusion that virtue ethics is inherently flawed, and, as an alternative,
The will is strengthened and rebellious. This is the form of nihilism that does not stop at judgement, but goes on in action to be destructive towards the remaining vestiges of empty value systems. The strength of the will is tested by whether or not it can recognise all value systems as empty and meaningless, yet admit that these lies arise out of us and serve a purpose. This denial of a truthful world, Nietzsche says, may be a “divine way of thinking”. The active nihilist recognises that simplification and lies are necessary for life.
The voice of conscience acts as a moral sensor, which is triggered whenever we face an ethical behaviour and fires the alarm once the morality is breached. Utterly, It is up to our will whether to listen irresistibly to the voice that is what Kant calls it “moral predisposition” or mute it which consequently leading to immoral behaviour. The previous argument explains the moral law imposed by Kant. Furthermore, he emphasised that people are rational beings act according to their morals, he considers people as a moral agent and ought to act morally and willingly motivated by the
The first is that “without freedom there can be no morality.“this is also used as justification for his view that only action can have a moral judgement associated with it. The second is that morality is an innate function of humans “we have it within ourselves”. Jung also heavily implies that the collective unconciuos is a force of good and that styling our actions in accordance with its “wishes” we can find the “right” path. This is not the same as trying to be “normal” which Jung calls “a hell of sterility and hopelessness” but rather the act of conforming to the moral ideal of society. The third is that the“shadow“is necessary for moral behaviour which coincides with his belief that for good to exist there must be evil.
This paper explores the similarities and differences in Aristotle’s Nicomachean Ethics and John Stuart Mill’s Utilitarianism to coin a position in whether or not happiness is the ultimate end that human society aspires to acquire. In a critique of both the works, the paper adopts the Aristotelian thought citing that actions of human aims to fulfill goodness, which arguably is the happiness, one that arises from virtues practiced out of habit. Both the philosophers weigh in heavily on the role of happiness in the day to day lifestyles of humans. Adopting a sharp critic to the conventional principles of utility, Mill recognizes that happiness, as opposed to pleasure has a wider space in human attainments. He goes in deeper to explore the levels of pleasure
Plato recommends that these thoughts are the main subjects that can be concentrated to give us honest to goodness information. Dispassionate vision alludes to Plato 's reasoning, which numerous accept was that he trust that the fact of the matter is a deliberation. Plato additionally contended the authenticity of all inclusive and conceptual articles. Plato 's reasoning brought upon current science where we see the division amongst individuals and nature, and how we can profit by it. Plato once said that "the body is a jail place of the spirit" this very statement enormously affected religion in Western Philosophy since it isolates the otherworldly world from the physical world.
But, you are putting your guard down and making yourself vulnerable by doing this. According to Daniel Kahneman, www.psychologytoday.com, “decisions to take risks may in fact benefit you, but just take your time, whenever possible, to gain the most fulfillment from those decisions.” Daniel is showing the readers of his post that following your heart can lead to heartbreak, as well as help put you in “topsy turvy” times. To conclude, Shakespeare wrote the Twelfth Night not only as a rom-com but also to show the reader how powerful logic and reason is. The character development Shakespeare used helped him to push his point across, he did this by giving subtle but relevant lines from each character. By doing this Shakespeare was able to mask and coerce the reader into thinking the theme was something different.
In other words, ego mediates between the urges of the id and the moral strictures of others in the super-ego. It is the decision making component of personality. Ideally the ego works by reason. Yet Freud states that “In popular language, we may say that the ego stands for reason and circumspection, while the id stands for the untamed passions.” Another province, of the psyche, which he called the superego, is really a projection of the ego. The superego almost seems to be outside of the self, making moral judgments, telling us to make sacrifices for good causes even though self-sacrifice may not be quite logical or rational.
The general explanation for Consequentialism is “the view that morality is all about producing the right kinds of overall consequences” (Chase, 2016). Mozi’s social ethics is consequentialist as he suggested the basic standard to judge whether a superior fulfill righteousness is whether he can bring benefits to people (Zhang, 2016) and he suggested people should practice all-embracing love so as to reach harmonious social performance. Likewise, Confucius’s social ethics is as consequentialist as is Mozi’s as he pursued the best consequences to the society. For instance, Confucius mentioned if people was led by laws and bound by punishments, although they would not commit crime, they would not shame; when people was led by morality and bound