Monday, October 22, 2012

Autonomy v Heteronomy: Which one is best?


Autonomy v Heteronomy: Which one is best?

Conclusion: A good will can only come from an autonomous person.

Premises:

1. Good will cannot come from a heteronomous person. (i)
            
            a. Heteronomy is the opposite of autonomy.(i)
            
            b. Heteronomy comes from other people willing a person to do good instead of choosing to do        good on his own. (441)

2. Autonomy means self rule. (440)
           
             a. An autonomous person wills himself to do things instead of outside influences telling    him   what to do.

3. A good will is good within itself without outside forces. (441)
            
            a. A will is what enables a person to do right. (416)
            
            b. Being good on your own is best because it is the right thing to do. (416)

4. A person whom is autonomous will have a good will.(i)
            
            a. People with good wills make good decisions without outside influences.(416)
            
            b. People who make good decisions without inside influences are autonomous.(441)

Friday, October 19, 2012

Necessity in categorical imperatives

Conclusion:
Categorical Imperatives are necessary in itself themselves.

Premises:

1. A categorical imperative is an imperative that is not concerned with the end result. (416)
    a) It is concerned with the form of the action and the principle that it follows.
    b) Any "good" in the action is based from someone's mental disposition.
    c) One does not care about the consequences from a categorical imperative.

2. Categorical imperatives are not limited by any condition. (416 - 417)
    a) it can be called a command because it is necessary.
    b) the law involves the concept of necessity
    c) the law is not limited and it has no boundaries

3. Morality is not a condition by which categorical imperatives follow, but it is a guideline. (inferred from pages 416-418) (i)
      a) an imperative is acted upon as if there were a universal rule (maxim) about it
      b) 3 types of imperatives
          1b) first one is belonging to art (technical)
          2b) second one is belonging to welfare (pragmatic)
          3b) belonging to free conduct (moral)
      c) free conduct is acted upon by which people believe should be a maxim.

4. The idea that a categorical imperative is a priori. (419- 420)
      a) Moral (belonging to free conduct) does not necessarily abide by any concrete laws.
          a1) what is it based on?
             1) based on judgments we see as necessary
             2) can be based on experience
      b) A categorical imperative is essentially a practical law

5.  A person can act out on something they believe is necessary and should be a maxim but doesn't necessarily have to agree with everyone else. (i)
      a) they use their own logic
      b) believe it is necessary, and act on it out of necessity

6. Duty (434)
    a) it is also known as practical necessitation
    b) every rational being must legislate universal law
         b1) guided by his own will's maxin
     c) does what he sees necessary 
       

Wednesday, October 17, 2012

What drives a person to do right.



Conclusion:
Only a categorical imperative is dependent on autonomy.

Premises:
1.     An imperative is an obligation that we behave in a certain way defined by reason. There are two types of imperatives: hypothetical and categorical (414-415).
a.     The hypothetical imperative is an action that is good for some purpose, either possible or actual (416).
b.     (I) The hypothetical imperative can be explained as doing A in order to achieve B.
c.     The categorical imperative is an action that is good in and of itself (416).
d.     (I) The categorical imperative can be explained as just doing A because it is the right thing to do.

2.     The categorical imperative is driven by morality, a law to do the right thing (416).
a.     It is not concerned with it being a means to an end; it is only concerned with being good because it is the right thing to do (416).
b.     The “will” is what enables a person to choose between right and wrong (i.e. morality) (417).

3.     Every rational being is an end in himself (438).
a.     A rational person must not think of himself or herself as a means to a purpose (437).
b.     A rational person must recognize that other rational beings are also ends in themselves (universal kingdom of ends) (438).
c.     The kingdom is the union of different rational beings through common laws (433).   
d.     (I) A rational person not only recognizes that he or she is acting of their own will (i.e. autonomously), but that other rational beings are doing so as well.

4.     A person is a member of the kingdom of ends when he both imposes and is subject to universal laws. He or she should be subject to will of no other than his or herself (433).
a.     There are three principles of morality: a form consisting in universality, a matter or an end, and a characterization of all maxims meaning that all maxims under their own law must harmonize with a possible kingdom of ends (436).

5.     Autonomy is the basis of human dignity (436).



Tuesday, October 9, 2012

Good Will

Conclusion: Good will needs no knowledge of a good end

Premises:
1.      Good will can only be good
a.       Intelligence, wit, judgment, etc. can become bad and harmful with a bad will (7/393)
b.      Gifts of fortune can be used for good OR bad (7/393)
c.       A good will is good  in itself, not because of what it effects or accomplishes (7/394)
d.      The value of a good will is undetermined, it is merely good or not good (8/394)
2.      Good will must be justified, yet simple
a.       Instinct leads us to make decisions (8/395)
b.      Reason is based off our instinct and often gives us the results we most desire, not necessarily what is always “good” (8/395)
c.       The more cultivated a reason becomes (or multiple reasons), the more complicated the means for reaching the end become (8/395)
d.      Nature must take its course through instinct, and with a reason, but the reason must not be stressed upon (8-9/395-396)
3.      Our duties are the foundation for acts of good will
a.       We have a duty to preserve our own lives (9-10/397-398)
b.      We should spread happiness to others as a duty to mankind (11/398)
c.       An attempt to secure happiness is a duty for all humans (12/399)
d.      These duties have no moral worth, but the actions carried through them do (11/398)
e.       Man feels a reason within him to counter these duties for personal benefit, which would thus lead to bad will (16/405)
4.      Good morals construct our good will (i)
a.       Moral principles are guidelines for our reasoning
b.      Without prior knowledge of morals we would not be able to reason
c.       Morals lead us to reason for the benefit of others
5.      Happiness is achieved through good will
a.       One good will act will certainly lead to a positive end result (11-12/398-399)
b.      An overabundance of reasons for your actions will never fully satisfy you (12/399)
c.       We derive happiness from bringing joy in others, and good will is exercised through a knowledge of a good end (11/398)
6.       A good will does not always lead to a good end
a.       Good ends have good reasoning for the events that led up to the end result
b.      Good reasoning is derived from instinct and nature, but also from good will
c.       A good intention does not always lead to a good end

Sunday, September 30, 2012

Justice as a Virtue: The Priority of Needs vs. Entitlement


Conclusion: In modern society, law is not a judge of morality but a negotiation of conflicting personal interests.

1. The concept of justice and fairness is entirely relative to the individual, not the community (i).

a. Law is the unanimous rule of “obedience” an individual is expected to live by (244).
i. Rules are a “prior agreement” and not necessarily something that molds to the desires of every individual (i).
b. Our self-interested culture prevents basic issues to be rationally judged (244).
c. “A community is composed of individuals, each with his or her own interest, who then have to come together and formulate common rules of life (250).”

2. What a person considers politically “fair” and “unfair” is based on his social and economic position. (245).

a. For example, redistributive taxation is either unjust or just depending on a taxpayer’s personal values (245).
i.  An individual may believe raising taxes is an injustice to his hard-earned livelihood (244).
ii. An individual may think not raising taxes is an injustice to the condition of the poor and deprived (245).
iii. “The price for one person…receiving justice is always paid by someone else (246).”
b. Thus, a community cannot decide that “entitlement” is more or less moral than “need”—it is an individual determination (i).

3.    Justice is neither moral nor immoral (i).

a. John Rawles: Justice is the equal redistribution of “needs” to help the disadvantageous (249).
i. The rational form of justice as long as a person has a “veil of ignorance” and is completely detached from the knowledge of his own self-interest (i).
                        b. Robert Nozick: Justice is what you earn and are “entitled” to (247).
                                    i. When you directly acquire something from its “original” source (247).
                                    ii. When you acquire something by trading or buying (247).
                        c. Premise 4a and 4b are false.
                                    i. No one is ever under a veil of ignorance (249).
ii. No one is a legitimate heir of anything—everything has been stolen or taken by force at one point in history before it was inherited by anyone (251).
d. “The metaphor of ‘weighing’ moral claims is not just inappropriate, but misleading (246).”
e. Justice is an intermediary between the extreme views of Rawles and Nozick (i).

4. Justice is a compromise within a community (i).

a. Society can never reach a moral consensus (252).
b. “[Laws] play the role of [a] peacekeeping or truce-keeping body by negotiating its way through an impasse of conflict (253).”
c. Therefore, laws are not lessons of morality; they are compromises between what person A and person B finds personally virtuous (i).
d. Regardless of what an individual thinks is good, a law is only relevant if it is good for the entire community (i).