…are concerned solely with maintaining morality.
More particularly, the term “morality” can be used either
Judaism and Christianity, resentful of pagan rule, inverted this morality.
Ritchie presses a kind of dilemma on non-theistic accounts of morality.
So any definition of morality—in either sense—will require further criteria.
If art must take cognizance of morality, equally morality must take cognizance of art.
The old schema was that morality is the code that all rational persons, under certain specified conditions, would endorse.
Under the word “morality” or under the phrase “moral obligation,” there is a mixture of two kinds of morality.
Some theorists, including Ronald Dworkin (1986), have even maintained that the interpretation of law must make use of morality.
The descriptive use of “morality” is the one used by anthropologists when they report on the morality of the societies that they study.
This is why Aquinas holds that knowing what morality prohibits and requires does not involve knowing why morality prohibits and requires what it does.
Philosophers employ this normative sense of ‘morality’ or ‘moral’ in posing a variety of both normative and metaethical questions: What does morality require of us?
One of Clarke’s counter-charges is that Collins’ materialism is dangerous to religion and morality because it implies a determinism that is destructive of religion and morality.
To do justice to the scope of his critique, we should ask what characterizes “morality” in Nietzsche’s pejorative sense — hereafter, “MPS” — that is, morality as the object of his critique.
If one is a moral realist, and one also acknowledges the descriptive sense of “morality”, one may require that descriptive moralities at least approximate, in some ways, morality in the normative sense.
The most extensive development of this Nietzschean critique of morality appears in his late work On the Genealogy of Morality, which consists of three treatises, each devoted to the psychological examination of a central moral idea.
…to morality can be distinguished: According to this view, the primary or exclusive function of art is as a handmaiden to morality—which means, usually, whatever system of morality is adhered to by the theorist in question.
Suárez operated in a context where the two main competing views of the nature of morality were that: (1) the morality of the act consists in its being in principle able to conform to the external standards provided by reason; and (2) the morality of the act belongs to the act itself, quite apart from any external standards.
Of course these worries and arguments regularly find counterparts on the other side, with people maintaining that, properly understood, morality is no myth, that its pretensions can be vindicated, that we have all the reason we need to embrace morality and meet its demands, and that people, at least some people under some circumstances, have whatever sort of freedom it is that morality might require.
A further important aspect of Herder’s meta-ethics has already been touched on: the complex position that he already develops in How Philosophy Can Become that sentimentalism is the correct account of the nature of morality; that cognitivism is therefore useless as an account of morality or as an approach for inculcating it, and is moreover harmful because it provokes skepticism about morality and distracts people from the real foundations of morality and from reinforcing them; and that philosophy should therefore instead focus on identifying and reinforcing those real foundations, namely, a set of causal mechanisms that generate and support the moral sentiments.
morality
noun attribute
- concern with the distinction between good and evil or right and wrong; right or good conduct
noun motive
- motivation based on ideas of right and wrong
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A further important aspect of Herders meta-ethics has already been touched on the complex position that he already develops in How Philosophy Can Become that sentimentalism is the correct account of the nature of morality that cognitivism is therefore useless as an account of morality or as an approach for inculcating it and is moreover harmful because it provokes skepticism about morality and distracts people from the real foundations of morality and from reinforcing them and that philosophy should therefore instead focus on identifying and reinforcing those real foundations namely a set of causal mechanisms that generate and support the moral sentiments