Exam 2

The only thing that anyone is capable of desiring as an end in itself is their own self-interest.

1) For the sake of something else
2) For it’s own sake (acquiring pleasure or avoiding pain)

We are capable of desiring justice/morality for it’s own sake

A regular man finds a ring that gives him the ability to be visable or invisable. With this he can avoid any/all consequences. When he puts the ring on he becomes power hungry and greedy, doing whatever whenever he wants. This ring exposes his true desires and motives for his actions.

It supports Psychological Egoism as it shows that a man's true desires and motivations are immoral and all in our own self-interests

People only act justly because we are fearful of punishment.

Something that derives its goodness from some other good thing

Something that is good in and of itself or in its own right

Pleasure is the only intrinsic good, and pain is the only intrinsic bad.

The good life is the life of maximal net pleasure

Total pleasure minus total pain

Sex, drugs, partying, cake, beach trips -- maximum pleasure without regard for potential future pain

Sorting through your desires and choosing which to forgo to reach maximal net pleasure.

Prudent

Desires that are developed naturally without social influence

Necessary for life, or health, or happiness. Not necessary for life, or health, or happiness.

Irrational desires only developed through socialization

The best way to live life is by only following natural desires and eliminating all vain desires.

Natural + Necessary
Natrual + Unnecessary
Vain

(NB1) It is rational for me to fear x only if x will be bad for me
(NB2) x can be good or bad for me only if I can experience it
(NB3) I cannot experience being dead
(NB4) Therefore, being dead is not good or bad for me (2, 3)
(NB5) Therefore, it is not rational for me to fear being dead. (1, 4)

It is rational for me to fear x only if x will be bad for me

X can be good or bad for me only if I can experience it

I cannot experience being dead

Therefore, being dead is not good or bad for me (2, 3)

Therefore, it is not rational for me to fear being dead. (1, 4)

(3.1) I can experience something only if I exist when or after it happens
(3.2) I will not exist when I am dead
(3.3) Therefore, I will not be able to experience being dead.

I can experience something only if I exist when or after it happens

I will not exist when I am dead

Therefore, I will not be able to experience being dead.

A machine capable of giving you any experience or series of experiences

(EM1) If hedonism is true, then it would be good for me to plug into the experience machine.
(EM2) It would not be good for me to plug into the experience machine
(EM3) Therefore, hedonism is false.

If hedonism is true, then it would be good for me to plug into the experience machine.

It would not be good for me to plug into the experience machine

Therefore, hedonism is false.

Hedonism says that the good life is the life of maximal net pleasure, and one can achieve maximal net pleasure in the experience machine

Missing goods inside the EM: freedom, moral virtue, knowledge, love, meaning...

Desirable for the sake of other ends

Desirable for its own sake

Desirable for its own sake, but not desirable for the sake of anything

Instrumental, intrinsic, final

The good (eudaimonic) human life is the life of full moral virtue

(FA1) The good human life is whatever life excellently fulfills the characteristic human function
(FA2) The characteristic human function is “activity involving reason”
(FA3) Therefore, the good life is a life of excellent action involving reason (FA1, FA2)
(FA4) The life of excellent action involving reason is the life of moral virtue
(FA5) Therefore, the good life is the life of moral virtue (FA3, FA4)

The good human life is whatever life excellently fulfills the characteristic human function

The characteristic human function is “activity involving reason”

Therefore, the good life is a life of excellent action involving reason (FA1, FA2)

The life of excellent action involving reason is the life of moral virtue

Therefore, the good life is the life of moral virtue (FA3, FA4)

The good life or existence for a K is whatever life existence excellently fulfills the characteristic function of a K
*K refers to a particular human, dog, etc

(2.1) The characteristic human function is either biological life, perceiving, or “activity involving reason.”
(2.2) Biological life is not the characteristic human function.
(2.3) Perceiving is not the characteristic human function.
(2.4) Therefore, the characteristic human function is an activity involving reason

The characteristic human function is either biological life, perceiving, or “activity involving reason.”

Biological life is not the characteristic human function.

Perceiving is not the characteristic human function.

Therefore, the characteristic human function is an activity involving reason

A disposition or habit to have the right feelings (ex: emotions, desires), and act according to those feelings

The right feeling is a mean between the two extremes: excess and deficiency

Humans are compassionate by nature, and regardless of where you came from you can become a moral virtue. This is evident from the story of the child about to fall into a well, and a passerby assisting.

Compassion / Benevolence (ren)
Shame / Dutifulness (yi)
Respect / Propriety (li)
Approval + Disapproval / Wisdom (zhi)

Don’t kill the ox as I don’t want to watch it be scared like a dying man. Instead bring a lamb, outside of my view, and slaughter the lamb instead. Inconsistent. The moral thing is to notice inconsistency and take pity and spare the lamb, too.

A person whose every action is as morally good as possible. “Dominated by a commitment to improving the welfare of others.” Morally perfect.

Personal happiness lies in the happiness of others

Personal happiness does not lie in the happiness of others

Skills, knowledge, interests and hobbies, or certain personality traits.

(MS1) The moral saint’s life has no non-moral virtues.
(MS2) The good life requires some non-moral virtues.
(MS3) Therefore, the life of a moral saint is not the good life.

The moral saint’s life has no non-moral virtues.

The good life requires some non-moral virtues.

Therefore, the life of a moral saint is not the good life.

Morality tends to crowd out the non-moral virtues, practically (having no time for non-moral virtues due to all time spent with moral virtues), or logically (risk taking vs prudence, moral principles vs unlimited artistic freedom).

Our real role-models have non-moral virtues.