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Moral Relativism and Moral Objectivity (Great Debates in Philosophy) [Englisch] [Taschenbuch]

Gilbert Harman (Autor), Judith L. Thomson (Autor), Judith Jarvis Thompson (Künstler)
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Produktinformation

  • Taschenbuch: 240 Seiten
  • Verlag: Blackwell Publ; Auflage: Reprint (Februar 1996)
  • Sprache: Englisch
  • ISBN-10: 0631192115
  • ISBN-13: 978-0631192114
  • Größe und/oder Gewicht: 22,4 x 15,2 x 2 cm
  • Durchschnittliche Kundenbewertung: 3.0 von 5 Sternen  Alle Rezensionen anzeigen (2 Kundenrezensionen)
  • Amazon Bestseller-Rang: Nr. 309.452 in Englische Bücher (Siehe Top 100 in Englische Bücher)

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Gilbert Harman
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Produktbeschreibungen

Kurzbeschreibung

Do moral questions have objective answers? In this great debate, Gilbert Harman explains and argues for relativism, emotivism, and moral scepticism. In his view, moral disagreements are like disagreements about what to pay for a house; there are no correct answers ahead of time, except in relation to one or another moral framework. Independently, Judith Jarvis Thomson examines what she takes to be the case against moral objectivity, and rejects it; she argues that it is possible to find out the correct answers to some moral questions. In her view, some moral disagreements are like disagreements about whether the house has a ghost. Harman and Thomson then reply to each other. This important, lively accessible exchange will be invaluable to all students of moral theory and meta--ethics.

Synopsis

Do moral questions have objective answers? In this great debate, Gilbert Harman explains and argues for relativism, emotivism, and moral scepticism. In his view, moral disagreements are like disagreements about what to pay for a house: there are no correct answers ahead of time, except in relation to one or another moral framework.Independently, Judith Jarvis Thomson examines what she takes to be the case against moral objectivity, and rejects it: she argues that it is possible to find out the correct answers to some moral questions. In her view, some moral disagreements are like disagreements about whether the house has a ghost.Harman and Thomson then reply to each other. This important, lively accessible exchange will be invaluable to all students of moral theory and meta-ethics.
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Definitely worth reading 19. Dezember 1999
Format:Taschenbuch
Moral Relativism and Moral Objectivity is both thought provoking and profound. The authors of the book present their ideas in tremendous depth, yet the language is very accessible. Harman writes with incredible intuitive appeal, and Thomson writes with rigorous and astounding clarity. The book is absolutely captivating. The authors cover everything from philosophy of language to epistemology. Unfortunately, at the end of the day, it is difficult to decide who 'the winner' is. While this might be regrettable, one shouldn't always expect to 'find the answers' when reading philosophy. Rather, one should feel like one has gained simply by deepening one's own thoughtful reflections.

Part of the reason that it is difficult, with this book, to decide who the winner of the debate is, has to do with the structure of the debate itself. The authors wrote their essays independently of each other; they framed the issues quite differently from each other, and when responding to each other, they reframed their opponent's position to meet their own frameworks. For example, Harman claims that moral statements are only true or false in relation to various moral frameworks. Moral Relativism is the position that there are many moral frameworks, none of which is more privileged than any other. Moral Objectivity, as Harman maintains, is the claim that there is only one moral framework. However, Thomson believes that "moral assessment is pointless unless it can be found out about some moral sentences that they are true", this she takes to be what is at the heart of Moral Objectivity. Moral Skepticism she defines as the claim that "it is not possible to find out about any moral sentence that it is true." In her reply to Harman's essay, Thomson reformulates Harman's position as claiming that moral sentences are incomplete; she considers Harman a Moral Skeptic. Thomson sees the issue as primarily epistemic. It is easy to see how this might confuse some people. However, such is the nature of debate and philosophy in general. The hardest part of philosophy is to define the issues concretely. In this sense, the book is enlightening. Moral Relativism and Moral Objectivity is definitely worth reading; the authors introduce two drastically different perspectives on a very important subject.

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Von Ein Kunde
Format:Taschenbuch
Harman is unclear. Thomson, in her half of the book, writes that she cannot understand him. As best I can tell, he's saying that moral debate is just a power struggle. That's what he's got to say in order to uphold his view that moral judgments are just emotings devoid of truth value. Of course, if you believe something false, you'll probably have to strain to accept other false things, too, but if you write unclearly enough, so that even your coauthor admittedly cannot understand you, perhaps you can hide your false beliefs from view. For her part Thomson says that after the book was commissioned, she realized that what she was going to write was false, but, since it was too late by then, she'd tell it to us anyway. The whole thing is unconscienable. There are so many bad philosophers around that, if the good ones go bad, we'll be in deep trouble.
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Definitely worth reading 19. Dezember 1999
Von John Baggaley - Veröffentlicht auf Amazon.com
Format:Taschenbuch
Moral Relativism and Moral Objectivity is both thought provoking and profound. The authors of the book present their ideas in tremendous depth, yet the language is very accessible. Harman writes with incredible intuitive appeal, and Thomson writes with rigorous and astounding clarity. The book is absolutely captivating. The authors cover everything from philosophy of language to epistemology. Unfortunately, at the end of the day, it is difficult to decide who 'the winner' is. While this might be regrettable, one shouldn't always expect to `find the answers' when reading philosophy. Rather, one should feel like one has gained simply by deepening one's own thoughtful reflections.

Part of the reason that it is difficult, with this book, to decide who the winner of the debate is, has to do with the structure of the debate itself. The authors wrote their essays independently of each other; they framed the issues quite differently from each other, and when responding to each other, they reframed their opponent's position to meet their own frameworks. For example, Harman claims that moral statements are only true or false in relation to various moral frameworks. Moral Relativism is the position that there are many moral frameworks, none of which is more privileged than any other. Moral Objectivity, as Harman maintains, is the claim that there is only one moral framework. However, Thomson believes that "moral assessment is pointless unless it can be found out about some moral sentences that they are true", this she takes to be what is at the heart of Moral Objectivity. Moral Skepticism she defines as the claim that "it is not possible to find out about any moral sentence that it is true." In her reply to Harman's essay, Thomson reformulates Harman's position as claiming that moral sentences are incomplete; she considers Harman a Moral Skeptic. Thomson sees the issue as primarily epistemic. It is easy to see how this might confuse some people. However, such is the nature of debate and philosophy in general. The hardest part of philosophy is to define the issues concretely. In this sense, the book is enlightening. Moral Relativism and Moral Objectivity is definitely worth reading; the authors introduce two drastically different perspectives on a very important subject.

15 von 23 Kunden fanden die folgende Rezension hilfreich
Disappointing mush from two greats 18. November 1999
Von Ein Kunde - Veröffentlicht auf Amazon.com
Format:Taschenbuch
Harman is unclear. Thomson, in her half of the book, writes that she cannot understand him. As best I can tell, he's saying that moral debate is just a power struggle. That's what he's got to say in order to uphold his view that moral judgments are just emotings devoid of truth value. Of course, if you believe something false, you'll probably have to strain to accept other false things, too, but if you write unclearly enough, so that even your coauthor admittedly cannot understand you, perhaps you can hide your false beliefs from view. For her part Thomson says that after the book was commissioned, she realized that what she was going to write was false, but, since it was too late by then, she'd tell it to us anyway. The whole thing is unconscienable. There are so many bad philosophers around that, if the good ones go bad, we'll be in deep trouble.
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