If I face a choice between saving two persons or one, and I have the goal of treating them all as ends, what should I do?
Audi's principal goal in the first part of the book is to argue that we cannot make out this crucial distinction unless we attend to three features of our conduct: the particular acts that affect another person, the reasons for which we act, and the way our acts are performed (cruelly, generously). So while the letter of Audi's analysis is non-valuational, I think that we do have to rely on value-laden judgments, including moral judgments, in fashioning a serviceable articulation of it. Unlike displacement which is a vector measure and takes into account both magnitude and direction. Displacement refers to the amount of space between the two points, measured along the minimum path linking them. His view is non-consequentialist, he says, because it would have us promote not an impersonal good of which the good of individuals are parts, but the personal good of each person (pp. Kant's own answers to these questions are embedded in a hulking philosophical apparatus: an argument about the conditions of valuing, the positing of the autonomy of persons, a special kind of regard, Achtung, a distinction between dignity and price, and the moral ideal of a Realm of Ends. Persons have a dignity by which they "exact" respect (Metaphysics of Morals 6:435). 2006. Read more. Kant traces the force of the prohibition on treating others merely as means back to the demands of practical reason. Reviewed by Kenneth Walden, Dartmouth College, Depending on how you count, there are between three and 92 formulations of the Categorical Imperative in Kant's Groundwork. BBC © 2014 The BBC is not responsible for the content of external sites.
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As against this, displacement does not give the complete information of the path travelled by the object. A useful way to do this is to compare the view to consequentialism. Privacy, Difference Between Scalar and Vector Quantity, Difference Between Velocity and Acceleration, Difference Between Uniform and Non-uniform Motion, Difference Between Balanced and Unbalanced Forces. With your Pluralsight plan, you can: With your 14-day pilot, you can: Access thousands of videos to develop critical skills; Give up to 10 users access to thousands of video courses I may treat my bus driver solely as a means to getting to work, but if he clutched his chest and gasped, an inclination to help would probably be aroused in me. An explanation of Kant's concept of "an end-in-itself", often put more informally as the idea that we should not "use" other people. The philosopher Immanuel Kant said that rational human beings should be treated as an end in themselves and not as a means to something else. And while I found myself in disagreement with him on several points and occasionally bemused by the ways he develops Kant in not-so-Kantian ways, I think the effort to expound the Formula of Humanity in a way that exemplifies its relevance to the greater world of ethical theory is a success.
Distance can be calculated by multiplying speed and time. There are also more basic questions about how such a position works and why one would adopt it. Those attracted to a recognitional model of the Formula of Humanity will find this an awkward way to think about autonomy and consent and, consequently, see a significant hole in Audi's argument.
O'Neill, Onora.
Does not give complete information of the route followed by the body. The ethical approach concerning means and ends is the so-called ethical doctrine of the ends justifying the means. For example, if I am treating a person solely-but-not-merely-as-a-means, I will probably have "the normal friendly desires which, though not motivating my behavior at the time, are easily manifested". This page has been archived and is no longer updated. Distance covered is not the unique path, but the displacement between two locations, is the unique path. Audi's distance from both Kant's philosophical system and recent literature in Kantian ethics is the source of the book's significant strengths and its limitations. we need to specify only the numerical value. Robert Audi's new book tries to answer some of the central questions about Kant's formula at significant remove from his machinery. (4:429).
"Love as a moral emotion" in Self to Self (Cambridge University Press). There are good answers to this question: perhaps the category enriches the explanatory powers of our extant ethical theory by carving out a distinctive kind of transgression. For Audi, by contrast, to treat someone as an end is not so much to recognize their standing as universal lawgivers, but to care about their good. Most of us agree with that - though we don't put it so formally. 1989. It offers a thoughtful and rigorous account of what it is to treat someone as a mere means and as an end. Do I use my bus driver merely as a means every morning? To most ears this sounds better and certainly more practicable than Kant's first formulation. (p. 114) I also wonder whether these protections go far enough. (p. 38). First, Audi does not entertain the possibility that autonomy and consent may be morally significant in themselves, beyond what they contribute to a person's good. The protections afforded by consequentialism are only "contingent".
To treat someone merely as a means, by contrast, is to be bereft of concern for them -- aside from their usefulness as an instrument.
The Formula of Humanity has authority because there is a single matter, an end, "whose existence in itself ha[s] an absolute worth, something that, as end in itself, [can] be a ground of determinate laws." The first and foremost point of difference between npv and irr is that the calculation of NPV is made in absolute terms as compared to IRR which is computed in percentage terms. Treating someone as end, he says, "entails treating the person in a way that is governed, and to some extent motivated, by caring about the good of the person (1) for its own sake (hence non-instrumentally) and (2) under some objectively satisfactory description of that good." Second, Audi's engagement with other authors is spotty.
(p. 4) But later, when discussing the difference between treating someone solely and merely as a means, he insists that "'merely' has a derogatory element we must capture." Audi begins with a distinction between treating someone solely as a means and treating them merely as a means. The idea also shows up in discussions of animal rights, with the idea that if they have rights, animals must be treated as ends in themselves. treating a person merely as a means is doing something toward that person (1) on the basis of instrumental motivation, i.e., in order to realize a further end (in this case one to which the person is seen as instrumental), (2) with no motivational concern, and a disposition not to acquire such a concern, regarding any non-instrumental aspects of the action(s), and (typically) (3) in the absence of certain kinds of constraints. Similarly, the "certain kinds" of constraints mentioned in (3) will presumably include moral constraints like non-injury, justice, veracity, and fidelity (p. 42) but not the house rules of the Club de Sade. (p. 59). Gives complete information of the route followed by the body. One could quibble with particular claims, but I want to pose a more general question about the approach he takes. Distance gives the complete information of the path followed by the body. The fact that we are human has value in itself.
Second, if the goodness of persons does not aggregate, how are we to handle competing claims and interests? The Formula of Universal Law expresses a constraint on form. (p. 85). I cannot chain you to a chair and force you to watch The Big Lebowski even if, as a matter of fact, I know the film is so terrific that you would be better off all things considered (i.e. Definition of Customer.
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