The press ought to be allowed in that room.”
I think the parents ought to have that option.
For instance, the hypothetical ought-sentence (a) …
Had he begun as he ought, there would have been no difficulty now.”
If I am an egoist, I hold that I ought to maximize my good.
Buffon can thus be accused of attempting to derive an “ought” from an “is”.
Had she left her where she ought, and where he had told her she ought!
A 12-year-old boy ought to be able to play in a park without being fatally shot by police.
Suppose that one ought to have the means-end belief and one ought (to intend to E and to intend to M).
This is the question whether politicians ought to get their hands dirty, in any sense of “ought” that carries ultimate weight.
And the thesis that they ought to know that they consent is usually grounded in the idea that it they ought to be consenting when they vote.
If x is green, it no longer follows that S ought to apply ‘green’ to x, whereas if x is not green it just follows that it is not the case that S ought to apply ‘green’ to x.
We would normally think that there is a moral connection between ‘good’ and ‘ought’, and that therefore a morally good act ought to be performed: if an act is morally good, then it ought to be performed.
The crucial question for anarchists is thus whether one ought to disengage from political life, whether one ought to submit to political authority and obey the law, or whether one ought to engage in active efforts to actively abolish the state.
Either deontic necessity represents “ought”, in which case, its dual does not represent permissibility (and neither does any other construction in SDL), or permissibility is represented in SDL, but “ought” is inexpressible in it despite the ubiquitous assumption otherwise.
A different objection to logical pluralism starts from the premise that logic is normative, where this means that logics have consequences for how we ought to reason, i.e. for what we ought to believe, and for how we ought to update our beliefs when we learn new things.
.); (P2) is the principle that “ought implies permitted” (RW I, 236); (P3) is a kind of combination principle for ought (RW I, 229 f.); (P4) is the “ought implies can” principle (RW I, 230, 257, RW IV, 214, and WL II, 348); and (P5) is a deontic entailment principle (RW I, 229, WL II, 339, 348).
Philosophical examination of moral reasoning faces both distinctive puzzles – about how we recognize moral considerations and cope with conflicts among them and about how they move us to act – and distinctive opportunities for gleaning insight about what we ought to do from how we reason about what we ought to do.
If we had a decent theory of epistemic utility (also known as cognitive utility and cognitive value) perhaps what hypotheses one ought to accept, or what experiments one ought to perform, or how one ought to revise one's corpus of belief in the light of new information, could be determined by the rule: maximize expected epistemic utility (or maximize expected cognitive value).
A prince, therefore, ought always to take counsel, but only when he wishes and not when others wish; he ought rather to discourage every one from offering advice unless he asks it; but, however, he ought to be a constant inquirer, and afterwards a patient listener concerning the things of which he inquired; also, on learning that any one, on any consideration, has not told him the truth, he should let his anger be felt.
ought
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A prince therefore ought always to take counsel but only when he wishes and not when others wish he ought rather to discourage every one from offering advice unless he asks it but however he ought to be a constant inquirer and afterwards a patient listener concerning the things of which he inquired also on learning that any one on any consideration has not told him the truth he should let his anger be felt