By Oliver Letwin
This Routledge Revival reissues Oliver Letwin’s philosophical treatise: Ethics, Emotion and the cohesion of the Self, first released in 1987, which matters the applicability of the inventive classifications of romanticism and classicism to philosophical doctrine. Dr Letwin examines 3 specific theses linked to philosophical romanticism: that there's inside of us a excessive self and a low self; that there's a ethical self in inevitable clash with an amoral self; and that there's a rational self disjoined from and in stress with a passionate self. He argues that those notions of philosophical romanticism are, in reality, notably fake, and in its place takes the view that guy could be a unified being of the type defined by way of philosophical classicists. yet guy has to paintings to accomplish this prestige. The intrinsic team spirit of the human character isn't really a warrantly of a coherent existence, yet a problem to be met.
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Additional resources for Ethics, Emotion and the Unity of the Self (Routledge Revivals)
And Williams argues that the utilitarian cannot explain this reluctance to approve of the man taking the shooting upon himself, since shooting one to save many is clearly more likely to satisfy more preferences than choosing not to shoot one and seeing the rest killed. As in the previous case, this attack would be justified if the utilitarian were claiming to provide a recipe for morality: if the aim of morality were to maximise benefit, the bystander would clearly have to shoot the one individual and save the rest; there would be no grounds for doubt, and no justification for reluctance.
Ingenious Kantians can find—indeed, have found—ways of dealing with the obvious, and even with the less obvious puzzles. The development of Hare’s view of the ‘fanatic’ provides an interesting example of the subtleties that the Kantians deploy. Hare considers the case of a fanatical Nazi who is in favour of some appalling deed such as the extermination of the Jews, and who is consistent enough to believe that he, himself, would be worthy of elimination if it transpired he were Jewish. In his early work, Hare concluded that the Kantian has no defence against such a fanatic—which is in effect to say that the Kantian cannot account for our moral disapproval of the Nazi view.
The utilitarian can certainly account for our general concern, since animals have preferences that cry out for satisfaction; but he cannot account for the hierarchy that we impose, because he has no grounds for supposing that the preferences and satisfactions of men are superior to, or are more worthy of respect than, the preferences and satisfactions of chimpanzees; or that these are superior to the preferences and satisfactions of domestic cats. The Kantian is also in difficulty, since he must either allow cat-torture on the grounds that it can be universally recommended to human beings without inconsistency, or else banish all differences 38 Ethics, Emotion and the Unity of the Self between the treatment of different species on the grounds that every creature has a point of view which should be taken equally into account.
Ethics, Emotion and the Unity of the Self (Routledge Revivals) by Oliver Letwin