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By James K. Feibleman
No assertion, other than one, could be made with which all philosophers may agree. The exception is that this assertion itself. The confrontation has the virtue that it will get all of the proposals out into the open the place they are often tested, however it has the dis virtue that the cogency of anyone philosophy needs to count totally upon that huge public that is unprepared to accommodate it. thankfully, ethics has a extra instant attraction than another branches of philosophy; but the historical past of the subject provides no indication that this situation has had the chuffed effects we'd have anticipated. One peculiarity of ethics is that its difficulties are infrequently settled by itself grounds. moral difficulties are for the main half mentioned socially confirmed moralities, and moralities are socially tested now not at the foundation of philosophy yet fairly by means of a few sponsoring insti or politics. Such institutions, in spite of the fact that, tution, frequently faith depend upon the past education of moral proposals by means of philosophers. For it stands to cause that an ethics can't be socially demonstrated if there isn't any ethics to set up. therefore philosophers give you the justifi cation for socially-established moralities whereas seeming to not do so.
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Example text
The greater part of the individual's dealings are with other human individuals, and such dealings are either direct or indirect, and if the latter then by means of institutions. We should have a few words to introduce each of these. The dealings ofthe individual direcdy with other individuals is rare. It must be said to exist, I suppose, so long as there is such a thing as wordless love-making. But most dealings between individuals are indirect, that is to say, they are mediated by institutions.
For the hedonist therefore the good life is the full life, the life whereby he comes into contact with as much of reality as possible. It follows that it would be immoral for the hedonist not to use to the fuHest any of the organs or faculties of which he was born possessed. This would apply to the gonads as well as to the brain, to the musculature as well as to the senses. Thus he who advises sensual indulgence alone is as wrong for the hedonist as he who recommends abstract speculation alone.
The individual stands so to speak poised on the bord er between internal and extern al stimuli, between internal 'organs pressing for need-reduction through deprivation, and extern al stimuli promising the need-reduction. Ethics has always been thought of mainly in terms 1 Principia Ethica, eh. VI. 30 ETHICS OF THE INDIVIDUAL of responses: what should a man do? But this is a question which cannot be fairly answered until he has answered a previous question: what is it that he wants done to hirn?