That’s pretty weird, considering that so-called “sophisticated” consequentialist theories (where you can say something like: although in this instance it would be better for me to do X than Y, overall it would be better to have a disposition to do Y than X, so I shall have such a disposition) have been a huge area of discussion recently. And yes, it’s bloody obvious and it’s a scandal it took so long for these kinds of ideas to get into contemporary philosophy.
Perhaps the prof meant that such a consequentialist account appears to tell you to follow certain “deontological” requirements, but for the wrong reason in some way. In much the same way that the existence of a vengeful God might make acting morally also selfishly rational, but if you acted morally out of self-interest then you would be doing it for the wrong reasons, and wouldn’t have actually got to the heart of things.
Alternatively, they’re just useless. Philosophy has a pretty high rate of that, but don’t throw out the baby with the bathwater! ;)
Yeah, we read Railton’s sophisticated consequentialism, which sounded pretty good. Norcross on why consequentialism is about offering suggestions and not requirements was also not too bad. I feel like the texts I am reading are more valuable than the classes, to be frank. Thanks for the input!
To answer a question you gave in the OP, Jackson’s views are very close to what Eliezer’s metaethics seem to be, and Railton has some similarities with Luke’s views.
Hmmm that’s right! I can’t believe I didn’t see that, thanks. I think Railton is more similar to Luke then Jackson is to Eliezer though, if I understand Eliezer well enough. Is there a comparison anywhere outlining the differences between what Eliezer and Luke think across different fields?
That’s pretty weird, considering that so-called “sophisticated” consequentialist theories (where you can say something like: although in this instance it would be better for me to do X than Y, overall it would be better to have a disposition to do Y than X, so I shall have such a disposition) have been a huge area of discussion recently. And yes, it’s bloody obvious and it’s a scandal it took so long for these kinds of ideas to get into contemporary philosophy.
Perhaps the prof meant that such a consequentialist account appears to tell you to follow certain “deontological” requirements, but for the wrong reason in some way. In much the same way that the existence of a vengeful God might make acting morally also selfishly rational, but if you acted morally out of self-interest then you would be doing it for the wrong reasons, and wouldn’t have actually got to the heart of things.
Alternatively, they’re just useless. Philosophy has a pretty high rate of that, but don’t throw out the baby with the bathwater! ;)
Yeah, we read Railton’s sophisticated consequentialism, which sounded pretty good. Norcross on why consequentialism is about offering suggestions and not requirements was also not too bad. I feel like the texts I am reading are more valuable than the classes, to be frank. Thanks for the input!
To answer a question you gave in the OP, Jackson’s views are very close to what Eliezer’s metaethics seem to be, and Railton has some similarities with Luke’s views.
Hmmm that’s right! I can’t believe I didn’t see that, thanks. I think Railton is more similar to Luke then Jackson is to Eliezer though, if I understand Eliezer well enough. Is there a comparison anywhere outlining the differences between what Eliezer and Luke think across different fields?
You should try some Brad Hooker. One of the most defensible versions of consequentialism out there.
Cool, I will check him out. Thanks.