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Ethical Theories of Plato, Kant, and Mill


ethical Theories of Plato, Kant, and Mill

on to say that whatever we feel in us running contrary to an impulse to act that we mistake for reason must be something else, such as a calm passion (e.g., a general appetite for the good, benevolence, or aversion to evil;. In this respect, many features of his moral philosophy are fundamentally opposed to Humes. Justice is only found in one person toward another. Hume seems to countenance the possibility of being motivated directly by the sense of an actions moral goodness. The question is not whether some virtues are fake or phony and others are authentic. In addition to the attributes of omniscience, omnipresence, and omnipotence, he ascribes to God the moral attributes of holiness, benevolence, and justice (lpdr 28:107374). Among qualities contrary to our own well-being are indolence, negligence, want of order and method, obstinacy, fickleness, rashness, and credulity (EPM.1.1). Indeed, when it comes to belief in God, Kant does not think that knowledge is possible (CPJ 5:47172).



ethical Theories of Plato, Kant, and Mill

It is a controversial question that is a focal point for moral and ethical codes.
Morals and ethics.
Immanuel Kant, John Stuart Mill, Plato, and Aristotle are philosophers that focus on the topic of ethics, yet all have different outlooks.
Kant is considered.

This movies vs. Books would be true even of wit or good memory, for example. The wider the duty, the more latitude for individual judgment and experience (MM 6:390). In such cases, her actions are causally necessitated, just like any other event in nature; but they are caused by motives that spring from her own character. Hume discusses a capacious catalogue of particular virtues and vices. Like Hume, Kant takes virtue to be central to human morality. Distributed justice involves geometrical proportion. . What Kant insists on is that such responses can be justified only by pure reason, which is the only faculty capable of understanding the unconditional necessity of the moral laws commands. This is why it is not a person who rules, but the law - because a person is likely to rule for his own advantage, not for justice - and justice is meant to be to the advantage of all. Humes definition builds on his account of moral judgment, and it makes virtue dependent on the responses of a judicious spectator who contemplates things from a general point of view.

This conception of freedom has profound implications for the task of reconciling freedom with causal determinism. First, virtue is a general disposition to do ones duty out of respect for the moral law (CPrR 5:128, 160; C 27:300). Self-interest is not the strongest or dominant passion.

McCabe and Mrs. Miller, The Pros and Cons and Ethical Considerations, Ethical and societal dimension,


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