By Matjaz Potrc, Vojko Strahovnik, Mark Noriss Lance
Particularism is a justly well known ‘cutting-edge’ subject in modern ethics internationally. Many ethical philosophers don't, in reality, aid particularism (instead protecting ''generalist'' theories that leisure on specific summary ethical principles), yet approximately all may take it to be a place that maintains to supply severe classes and demanding situations that can not be adequately missed. Given the excessive ordinary of the contributions, and that it is a topic the place energetic debate keeps to flourish, Challenging ethical Particularism becomes required studying for execs and complex scholars operating within the area.
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Extra resources for Challenging Moral Particularism
Granted, if we know that we have a ﬁnal duty to A, we may infer that in exactly similar circumstances anyone would have this ﬁnal duty. But similarly, if we know that a Modigliani sculpture is graceful, we may infer that any sculpture exactly like it will also be graceful. This is an aesthetic generality of quite limited signiﬁcance. In particular, it does not by itself help us signiﬁcantly to identify what counts toward beauty in sculpture or how to create it in a non-imitative way. Let us explore how far some major ethical theorists have gone in enabling us to formulate signiﬁcant moral generalizations.
Conceptual particularism should be distinguished from an empirical thesis we might call genetic particularism, the position that in the normal order of learning of concepts and propositions, exposure to concrete cases is prior to understanding general deontic concepts and general principles of duty. This view does not entail conceptual particularism, since the content of what one learns initially through exposure to concrete cases can be conceptual and general: a child who genuinely learns what it is to have a duty to keep a particular promise may at some level be both acquiring the concept of a duty to keep promises (this is conceptual learning) and learning that promising implies such a duty (this is propositional learning).
So I wrote that my argument does not beg the question against particularism by assuming the particularist is going to make more moral mistakes than the Rossian generalist. My argument was that, whether or not particularism is likely to lead agents to make moral mistakes, the Rossian generalist seems in the circumstances more likely than the particularist to keep the promise (Hooker 2000b: 21). I now think I misformulated my predictability argument. I meant to abstract away from the question of whether particularism gets the correct answers.