Will this argument rescue the N-Realist Nietzsche? Two obstaclesremain. The first, and perhaps less serious one, is that we must havesome reason for accepting the (IC) — or, more modestly, somereason for thinking Nietzsche accepts it. It is not clear, however,that there are adequate textual grounds for saying where Nietzschestands on this question. Since the (IC) does, however, seem to bepresupposed by the Nietzschean remarks from the Nachlass thatsupport N-Realism — in the sense that such remarks do notconstitute a good argument without the (IC) — let us grant thatNietzsche accepts the (IC), and let us simply put aside the contentiousissue of whether we ought to accept the (IC) as a general philosophicalmatter.
Since that is the area where Kant's theory seems indefinite, leading to endless interpretations over the years (including rejection by as indeterminately vague), and would in any case involve duties to self, which don't exist, I do think of Kant's moral law can be amputated without real loss, and that it is appropriate to do so.
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While Nietzsche clearly has views about the states of affairs to whichpositive intrinsic value attaches (namely, the flourishing ofhigher men), there is more disagreement among interpreters about whatkind of ethics arises from the latter valuation so central to hiscritique of morality. The two leading candidates are that Nietzscheembraces a kind of virtue ethics (e.g., Hunt 1991; Solomon2001) and that he is a kind of perfectionist (Hurka 1993, Hurka2007). These accounts turn out to overlap — theperfections of the latter account are often thevirtues of the former — though the perfectionistaccount will prove to have certain other advantages, discussedbelow.
Matthew Kieran, Art and Morality - PhilPapers
Despite its social consciousness, does not morph into a tract or political drama, but remains very much a slapstick tragicomedy in the Little Tramp tradition. Chaplin touches upon unemployment and other social issues, but he does so obliquely, with a light touch, in the context of his character’s comic misadventures.
Virtue Ethics: Art And Morality
Theorists of public morality—from the ancient Greek philosophers and Roman jurists on—have noticed that apparently private acts of vice, when they multiply and become widespread, can imperil important public interests. This fact embarrasses philosophical efforts to draw a sharp line that distinguishes a realm of “private” morality that is not subject to law from a domain of public actions that may rightly be subjected to legal regulation.
personalized papers: Essays on Art And Morality
These discoveries inevitably raise a question: If babies have such a rich understanding of objects and people so early in life, why do they seem so ignorant and helpless? Why don’t they put their knowledge to more active use? One possible answer is that these capacities are the psychological equivalent of physical traits like testicles or ovaries, which are formed in infancy and then sit around, useless, for years and years. Another possibility is that babies do, in fact, use their knowledge from Day 1, not for action but for learning. One lesson from the study of artificial intelligence (and from cognitive science more generally) is that an empty head learns nothing: a system that is capable of rapidly absorbing information needs to have some prewired understanding of what to pay attention to and what generalizations to make. Babies might start off smart, then, because it enables them to get smarter.
Oct 18, 2015 · Essays on Art And Morality ..
Nietzsche believes that all normative systems which perform somethinglike the role we associate with “morality” share certainstructural characteristics, even as the meaning and value of thesenormative systems varies considerably over time. In particular, allnormative systems have both descriptive andnormative components, in the sense that: (a) they presupposea particular descriptive account of human agency, in the sense thatfor the normative claims comprising the system to have intelligibleapplication to human agents, particular metaphysical and empiricalclaims about agency must be true; and (b) the system's norms favor theinterests of some people, often (though not necessarily) at theexpense of others. Any particular morality will, in turn, be theobject of Nietzsche's critique (i.e., MPS) only if it: