G. E. Moore Principia Ethica

ISBN 13 : 9781491213919

Principia Ethica

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9781491213919: Principia Ethica

An excerpt from the beginning of the author's Preface:

IT appears to me that in Ethics, as in all other philosophical studies, the difficulties and disagreements, of which its history is full, are mainly due to a very simple cause: namely to the attempt to answer questions, without first discovering precisely what question it is which you desire to answer. I do not know how far this source of error would be done away, if philosophers would try to discover what question they were asking, before they set about to answer it; for the work of analysis and distinction is often very difficult: we may often fail to make the necessary discovery, even though we make a definite attempt to do so. But I am inclined to think that in many cases a resolute attempt would be sufficient to ensure success; so that, if only this attempt were made, many of the most glaring difficulties and disagreements in philosophy would disappear. At all events, philosophers seem, in general, not to make the attempt; and, whether in consequence of this omission or not, they are constantly endeavouring to prove that ‘Yes’ or ‘No’ will answer questions, to which neither answer is correct, owing to the fact that what they have before their minds is not one question, but several, to some of which the true answer is ‘No,’ to others ‘Yes.’

I have tried in this book to distinguish clearly two kinds of question, which moral philosophers have always professed to answer, but which, as I have tried to shew, they have almost always confused both with one another and with other questions. These two questions may be expressed, the first in the form: What kind of things ought to exist for their own sakes? the second in the form: What kind of actions ought we to perform? I have tried to shew exactly what it is that we ask about a thing, when we ask whether it ought to exist for its own sake, is good in itself or has intrinsic value; and exactly what it is that we ask about an action, when we ask whether we ought to do it, whether it is a right action or duty.

But from a clear insight into the nature of these two questions, there appears to me to follow a second most important result: namely, what is the nature of the evidence, by which alone any ethical proposition can be proved or disproved, confirmed or rendered doubtful. Once we recognize the exact meaning of the two questions, I think it also becomes plain exactly what kind of reasons are relevant as arguments for or against any particular answer to them. It becomes plain that, for answers to the first question, no relevant evidence whatever can be adduced: from no other truth, except themselves alone, can it be inferred that they are either true or false.

Les informations fournies dans la section « Synopsis » peuvent faire référence à une autre édition de ce titre.

Review :

It took us thousands of years of struggling with science and ethics before we thought to combine the two. While scientific ethics has advanced only gradually, the science of ethics burst into existence in 1903 with the publication of G.E. Moore's Principia Ethica, which did for the study of morality what Whitehead and Russell's Principia Mathematica did for mathematics--clarify old confusions and define terms that are still with us today. Practically overnight, ethicists turned into meta-ethicists, studying their own terms to establish theoretical ground on which to stand before trying to build any prescriptive edifices.

Moore begins by clearing up some of the most widely spread confusions plaguing moral philosophy, such as the naturalistic fallacy of Bentham, Spencer, and others who insisted on a precise, concrete definition of good. According to Moore, we have to settle for an intuitive assessment of goodness, and his arguments are powerfully compelling. Proceeding to define terms and territory that have lasted a century, he revolutionized philosophy and single-handedly altered the course of ethical studies for generations. While Principia Ethica isn't the easiest book to read (a dictionary of philosophy comes in handy for most of us), it is well worth careful study by anyone interested in the difference between right and wrong. --Rob Lightner

Book Description :

Recognized as the definitive starting point for twentieth-century ethical theory, the text is reprinted with the previously unpublished preface Moore wrote for a planned, but never completed, second edition. "Free Will" and "The Conception of Intrinsic Value" are also included from his later ethical writings.

Les informations fournies dans la section « A propos du livre » peuvent faire référence à une autre édition de ce titre.

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Professor of Philosophy Fellow G E Moore
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Description du livre Createspace, United States, 2013. Paperback. État : New. Language: English . Brand New Book ***** Print on Demand *****.An excerpt from the beginning of the author s Preface: IT appears to me that in Ethics, as in all other philosophical studies, the difficulties and disagreements, of which its history is full, are mainly due to a very simple cause: namely to the attempt to answer questions, without first discovering precisely what question it is which you desire to answer. I do not know how far this source of error would be done away, if philosophers would try to discover what question they were asking, before they set about to answer it; for the work of analysis and distinction is often very difficult: we may often fail to make the necessary discovery, even though we make a definite attempt to do so. But I am inclined to think that in many cases a resolute attempt would be sufficient to ensure success; so that, if only this attempt were made, many of the most glaring difficulties and disagreements in philosophy would disappear. At all events, philosophers seem, in general, not to make the attempt; and, whether in consequence of this omission or not, they are constantly endeavouring to prove that Yes or No will answer questions, to which neither answer is correct, owing to the fact that what they have before their minds is not one question, but several, to some of which the true answer is No, to others Yes. I have tried in this book to distinguish clearly two kinds of question, which moral philosophers have always professed to answer, but which, as I have tried to shew, they have almost always confused both with one another and with other questions. These two questions may be expressed, the first in the form: What kind of things ought to exist for their own sakes? the second in the form: What kind of actions ought we to perform? I have tried to shew exactly what it is that we ask about a thing, when we ask whether it ought to exist for its own sake, is good in itself or has intrinsic value; and exactly what it is that we ask about an action, when we ask whether we ought to do it, whether it is a right action or duty. But from a clear insight into the nature of these two questions, there appears to me to follow a second most important result: namely, what is the nature of the evidence, by which alone any ethical proposition can be proved or disproved, confirmed or rendered doubtful. Once we recognize the exact meaning of the two questions, I think it also becomes plain exactly what kind of reasons are relevant as arguments for or against any particular answer to them. It becomes plain that, for answers to the first question, no relevant evidence whatever can be adduced: from no other truth, except themselves alone, can it be inferred that they are either true or false. N° de réf. du libraire APC9781491213919

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Professor of Philosophy Fellow G E Moore
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Description du livre Createspace, United States, 2013. Paperback. État : New. Language: English . Brand New Book ***** Print on Demand *****. An excerpt from the beginning of the author s Preface: IT appears to me that in Ethics, as in all other philosophical studies, the difficulties and disagreements, of which its history is full, are mainly due to a very simple cause: namely to the attempt to answer questions, without first discovering precisely what question it is which you desire to answer. I do not know how far this source of error would be done away, if philosophers would try to discover what question they were asking, before they set about to answer it; for the work of analysis and distinction is often very difficult: we may often fail to make the necessary discovery, even though we make a definite attempt to do so. But I am inclined to think that in many cases a resolute attempt would be sufficient to ensure success; so that, if only this attempt were made, many of the most glaring difficulties and disagreements in philosophy would disappear. At all events, philosophers seem, in general, not to make the attempt; and, whether in consequence of this omission or not, they are constantly endeavouring to prove that Yes or No will answer questions, to which neither answer is correct, owing to the fact that what they have before their minds is not one question, but several, to some of which the true answer is No, to others Yes. I have tried in this book to distinguish clearly two kinds of question, which moral philosophers have always professed to answer, but which, as I have tried to shew, they have almost always confused both with one another and with other questions. These two questions may be expressed, the first in the form: What kind of things ought to exist for their own sakes? the second in the form: What kind of actions ought we to perform? I have tried to shew exactly what it is that we ask about a thing, when we ask whether it ought to exist for its own sake, is good in itself or has intrinsic value; and exactly what it is that we ask about an action, when we ask whether we ought to do it, whether it is a right action or duty. But from a clear insight into the nature of these two questions, there appears to me to follow a second most important result: namely, what is the nature of the evidence, by which alone any ethical proposition can be proved or disproved, confirmed or rendered doubtful. Once we recognize the exact meaning of the two questions, I think it also becomes plain exactly what kind of reasons are relevant as arguments for or against any particular answer to them. It becomes plain that, for answers to the first question, no relevant evidence whatever can be adduced: from no other truth, except themselves alone, can it be inferred that they are either true or false. N° de réf. du libraire APC9781491213919

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Description du livre CreateSpace Independent Publishing Platform. Paperback. État : New. This item is printed on demand. Paperback. 194 pages. Dimensions: 9.0in. x 6.1in. x 0.6in.An excerpt from the beginning of the authors Preface: IT appears to me that in Ethics, as in all other philosophical studies, the difficulties and disagreements, of which its history is full, are mainly due to a very simple cause: namely to the attempt to answer questions, without first discovering precisely what question it is which you desire to answer. I do not know how far this source of error would be done away, if philosophers would try to discover what question they were asking, before they set about to answer it; for the work of analysis and distinction is often very difficult: we may often fail to make the necessary discovery, even though we make a definite attempt to do so. But I am inclined to think that in many cases a resolute attempt would be sufficient to ensure success; so that, if only this attempt were made, many of the most glaring difficulties and disagreements in philosophy would disappear. At all events, philosophers seem, in general, not to make the attempt; and, whether in consequence of this omission or not, they are constantly endeavouring to prove that Yes or No will answer questions, to which neither answer is correct, owing to the fact that what they have before their minds is not one question, but several, to some of which the true answer is No, to others Yes. I have tried in this book to distinguish clearly two kinds of question, which moral philosophers have always professed to answer, but which, as I have tried to shew, they have almost always confused both with one another and with other questions. These two questions may be expressed, the first in the form: What kind of things ought to exist for their own sakes the second in the form: What kind of actions ought we to perform I have tried to shew exactly what it is that we ask about a thing, when we ask whether it ought to exist for its own sake, is good in itself or has intrinsic value; and exactly what it is that we ask about an action, when we ask whether we ought to do it, whether it is a right action or duty. But from a clear insight into the nature of these two questions, there appears to me to follow a second most important result: namely, what is the nature of the evidence, by which alone any ethical proposition can be proved or disproved, confirmed or rendered doubtful. Once we recognize the exact meaning of the two questions, I think it also becomes plain exactly what kind of reasons are relevant as arguments for or against any particular answer to them. It becomes plain that, for answers to the first question, no relevant evidence whatever can be adduced: from no other truth, except themselves alone, can it be inferred that they are either true or false. This item ships from La Vergne,TN. Paperback. N° de réf. du libraire 9781491213919

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