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About Rationally Speaking
Rationally Speaking is a blog maintained by Prof. Massimo Pigliucci, a philosopher at the City University of New York. The blog reflects the Enlightenment figure Marquis de Condorcet's idea of what a public intellectual (yes, we know, that's such a bad word) ought to be: someone who devotes himself to "the tracking down of prejudices in the hiding places where priests, the schools, the government, and all long-established institutions had gathered and protected them." You're welcome. Please notice that the contents of this blog can be reprinted under the standard Creative Commons license.
Monday, January 14, 2013
Aristotle vs Rawls and the meaning of fairness, part I
74 comments:
The article by Asma was interesting. I won't use the insult heavy style of Piety, but the article has several major conceptions which I find troubling.
My most basic problem is his assumption that empathy and love are limited quantities which can only be effectively used with those close to you. People don't have enough capacity to extend their empathy and love to other people outside their inner circle. It is a very limiting opinion of humanity and it definitely isn't a defining characteristic. My inner circle and family aren't diminished by my caring for the greater world. The fact that he can't open up his love and empathy to a broader field speaks more to his limitations than the limitations on love and empathy.
I also disagree with his statement that empathy is an emotion, but not a concept. It is both. The concept of empathy has an origin in the biological emotion, but it has grown beyond that. Just like altruism has. It isn't just a matter of biology anymore and I definitely agree with Piety's idea that he is stuck in the naturalistic fallacy.
His whole position on sharing is limited, too. The example of the shoes was bad. I can make sure my child is well taken care of and help make the world a better place at the same time.
The one thing I really found interesting is reading the bio on his website. For someone who has done a lot of work on Buddhism, which includes lecturing in Cambodia, he completely missed the mark on understanding Buddhism.RepliesFor someone who has done a lot of work on Buddhism, which includes lecturing in Cambodia, he completely missed the mark on understanding Buddhism.
If you are referring to his "Buddha-like compassion for all creatures" reference in the NYT/Stone piece, then it seems close enough to me. For example, the Karaniya Metta Sutta (Sn 1.8) of the Pali Canon says:
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings;
Buddhist meditation (viz. metta techniques) may help certain dedicated individuals to approach this ideal, but it's a tall order, nonetheless - one that no human society (not even dominantly Buddhist ones) has yet to fulfill, as far as I can tell.No. I am talking about a whole article justifying his disbelief in equality, fairness, the value of empathy, the desire to reduce suffering in the world and several other things which are directly contrary to the Buddhism he is supposed to be an expert in.
The underlying message of his article is that it is all wasted because it is not possible since empathy is meant only for those close to you.Got it.
Of course, one can understand Buddhism on an intellectual level, yet reject one or more of its basic premises, nonetheless.
I would agree that Asma does just that. Even if he sincerely does "want cosmic love to work", he is skeptical about its prospects. (See my other comment in this thread for my response to that.)
It seems this argument is a matter of degree. Asma argues that
"universal love" is an *ideal* -- but ideals need not be absolutely realized.
Should we abandon the concept of making murder illegal
because it is not practical to find and prosecute *everyone* who commits a murder? Why must these things be thought of as
"all or nothing" propositions?
You mentioned spending money on your daughter's education as
opposed to giving the money to the poor.
Suppose we carry that concept to an absolute. Would you, for
example, refuse to give money to the poor in order to provide
your daughter with a solid gold toilet seat? Insist upon your
daughter being provided with slaves?
I am not criticizing your choice, but simply pointing out that you can distort useful concepts into absurd extremes – which seems to be Asma's method of dismissing universal love.
Perhaps it would be a bigger favor to your daughter to bequeth
to her a more equitable society, rather than to bequeath to her a degree that comes with a divided society full of desperate people who might want to violently take take their frustrations out on some "snooty college girl".
When people are told that they have no right to fairness, they might take it into their heads that the elite have no right to property or safety.Interesting article!
>Presumably, the idea is that if we all carry out our local ethical duty, the circle will indeed expand, but not because every single individual will come to care for every other single individual; rather, there are going to be a large number of partially overlapping local circles.
Well, I will just note that this is overoptimistic as grounds for the expansion of the ethical circle. Suppose there are 3 people in the world: Alice, Bob and Carol. Alice and Bob care about each other, Bob and Carol care about each other. Does Alice care about Carol? Only insofar as she cares that Bob cares (which is to say, not much).
Philanthropists are not donating to charities because they think they might be connected to recipients via some Kevin Baconesque six degrees of separation. They're doing it because at least in their reflective moments, they do actually give a damn what happens to strangers.Replies>Since even Kant admitted that "ought" implies "can," if it turns out that it is simply not possible for members of Homo sapiens to constantly expand their circle of empathic concern, then it makes no sense to build ethical systems based on just such a requirement.
It seems like Asma is tendentiously requiring anyone who wants to "expand the circle" to be constantly *experiencing* a strong empathic connection, every second of their lives. That is probably psychologically unworkable, but luckily it isn't required (monks can attempt it if they so desire).
For example, we are capable, as humans, of
(1) deliberately reflecting on the moral importance of animal suffering (aided by empathy) and coming to the conclusion that it isn't worth the minor benefit we get from it,
(2) committing ourselves to behaviour that minimizes that suffering, and
(3) sticking to that behaviour.
Step (3) doesn't require us to *actually be empathizing with the animals* every time we choose salad over steak. How silly.>For my purposes, I'll stick with Cicero, who said, "society and human fellowship will be best served if we confer the most kindness on those with whom we are most closely associated."
The moral worth of partiality is an interesting question for someone with utilitarian tendencies like me; I will just note that it is easy to take Asma's line way to far.
Talk to somebody who has lived in a country with high levels of corruption and nepotism, they will tell you just how great things turn out when everybody looks after their own.
There is an old Soviet joke: a traffic cop pulls somebody over and starts writing a speeding ticket.
"But I wasn't speeding, officer!"
"Do you expect my poor, hungry kids to wait for you to break the law?!"Ian, thanks for your Soviet joke. That's pretty much the way it works here when the Costa Mesa Ca Police Department is low on funds.
Asma has got it right on the money. Take the Iraq War for example: Sure, some people think that killing tens of thousands of Iraqis in a pre-emptive war to secure oil fields was "immoral" and "unjustified". But when we get down to it, it's really the close circle of friends and family we care about, not "humanity" as a whole. And one clear way we can help our close friends and family is by giving them cheaper gas. Sure, the Iraqi people suffered for it, but hey, I don't know them personally, so why should I care?
Besides, it's not like it's possible to find a balance between the well-being of our families and friends and the welfare of humanity in general. If you choose to give to charity, you have to give ALL your disposable income to charity- them's the rules.Replies- AnonymousJanuary 14, 2013 10:49 AM
Well, thank you for making the point I want to make better than I ever could. I don't want to blame Asma, especially since I haven't even read him yet. But when you are a moral philosopher, you're supposed to think about the effect you'd have on your readers.
The point of utilitarianism is not to become a perfect utilitarian. It's virtually impossible. But you can always strive to be a better utilitarian. It's not an all or nothing thing.
You can't do actual Bayesian calculations on real world problems. But that doesn't mean you can't become better at Bayesian reasoning. Yeah, I admit my comment was a bit ... off the cuff. If the war was about oil it had more to do with maintaining strategic control over the fields than the prices (and the Iraqi oil ended up going to China anyways).
That being said, I still think there's a point to my flawed (non)example - if you do away with the universalist aspect of morality, why shouldn't you harm strangers if doing so will benefit your loved ones?I thought Asma's article was great. I also, contra Massimo, think Rawls is overrated; as part of that, I thought Walter Kaufmann blew him out of the water decades ago in "Without Guilt and Justice."
Per Massimo's writing about Rawls, starting with the "veil of ignorance," I think Rawls is speaking in terms of hypotheticals far more than reality.
- AnonymousJanuary 14, 2013 9:59 AM
//It is not true that everyone is entitled to my concern equally//
It is not true that everyone is entitled to not be murdered whenever I feel like a sacrifice needs to be made.
--Cigarette Smoking Man, The X-Files @D Eglaelin
I haven't read Rifkin, so I must suspend judgment. Indeed, I'd be interested in your opinion about whether the book is worth the effort.RepliesI will be happy to give you an opinion when I am done. I have to say that it has been good so far. The explanation of Freud's attitude towards nurturing infants and how that contributed to the excessive narcissism and competitive nature of Western society has been a real eye opener.
It is also definitely well researched.
Yeah, I think Asma's basically right about the limits of empathy.
For example, animal rights activists can shout bloody murder all they want. If I 'aint feeling it, then the most they're likely to get out of me is a cool concession to an intellectual argument, based on certain conditions, premises, assumptions, or abstract concepts - like rights.
On the other hand, when I try to envision a "good society", it's one that allows "close family and friendship ties" to form and thrive in the first place. It seems quite unnecessary that I, in fact, love all citizens (let alone all humans or all sentient beings) equally in order to recognize that this interest is perhaps best served by a certain degree (however small) of loyalty to abstract concepts - like rights of citizenship (or humanity or sentience).@Tom D.
> Should we abandon the concept of making murder illegal because it is not practical to find and prosecute *everyone* who commits a murder? <
But Asma isn't talking about morality, he's talking about morality. The two are certainly related, but not equivalent.
> Perhaps it would be a bigger favor to your daughter to bequeth to her a more equitable society <
She'd be long dead by then. Of course I can still work toward a more equitable society while caring for my daughter. The point is that those duties are asymmetrical, with my daughter getting the lion's share of my efforts.
> When people are told that they have no right to fairness <
Again, this is about morality, not the law. In the second part I expand on how the two can be reconciled.@ianpollock
> Philanthropists are not donating to charities because they think they might be connected to recipients via some Kevin Baconesque six degrees of separation. They're doing it because at least in their reflective moments, they do actually give a damn what happens to strangers. <
Agreed, but even the best philanthropists don't behave anywhere near the utilitarian ideal (think Snger). Asma's point is that this isn't just a matter of or activities, but that they have a moral duty not to be perfect utilitarians.
> Talk to somebody who has lived in a country with high levels of corruption and nepotism, they will tell you just how great things turn out when everybody looks after their own. <
Yes, but once again this hits on the crux of the matter: the distinction between personal morality and public law. Next post...Replies>"Yes, but once again this hits on the crux of the matter: the distinction between personal morality and public law. Next post..."
Both these have to do with values, but I don't see why you need to reconcile the two. Our starting point for morality is 'ourselves', while for public law or what I will call ethics, is 'ourselves within some social context'. Or whatever description you like - point being the starting points from which we consider our future behavior are different. Ethics is then based upon intersubjective agreements.
As I see it we can force our morality underneath a broader ethics - so as to comply, or vice versa (basically imposing our morality on the public sphere, like religion!).
Or instead leave the two FAPP separate. A NOMA analog, if you will (I'm *not* endorsing NOMA).
I think this more recognizes the reality of the situation instead of twisting our minds in knots attempting some synthesis. Instead we know the two will clash and must circumstantially make decisions when that happens.
Apropos of morality and the law, a discussion of morality, Les Miserables, and Aaron Swartz.
DeleteInteresting read, thanks. From the post linked: " I would resolve the moral paradox of Valjean and Javert not by condemning either of them, but by condemning the foundation beneath them both, the corrupt society which forces two virtues into opposition".
That requires some thought - I don't see how we can possibly avoid the clash, but perhaps there is merit in looking further into the public component, in this case, to see if the source of the clash came from the public sphere 'holding' two opposing virtues as opposed to the individual within the society holding to his/her values which clashed with the public ethics.>I don't see how we can possibly avoid the clash...
One easy idea would be to create enough of a social safety net that nobody starves, thus eliminating most morally praiseworthy 'excuses' a person might have to steal a loaf of bread.>Agreed, but even the best philanthropists don't behave anywhere near the utilitarian ideal (think Snger).
And that's the problem. Sure, there's a truth to Asma's points, but seeing as practically no one lives up to the utilitarian ideal, do we really need anyone scolding us for having it as an ideal? Does he really think that the world doesn't have enough nepotism and favoritism already?
Given that nepotism/favoritism is a natural human tendency, the challenge of human societies is getting people to put their nepotist/favoritist tendencies aside when in issues of public law, not the other way around.
>Agreed, but even the best philanthropists don't behave anywhere near the utilitarian ideal (think Singer).
Most of us would say that we are trying to balance the utilitarian ideal with actual livability by imperfect humans with special relationships (we come back to Kant, and "ought implies can").
As an aside: to be honest, I dislike the constant refrain that utilitarianism "requires" you to give most of your money away. Utilitarianism is good at providing *reasons for action*, but it's pretty silent on whether you're a "good person" or not if you fail to give a marginal 1% more. The perfect is often the enemy of the good in ethics. People seem to use "But I can't imagine giving 20%!" as an excuse not to give even $1, and then they spend the remainder on a plasma TV.
>Yes, but once again this hits on the crux of the matter: the distinction between personal morality and public law. Next post...
Look forward to it!@brainoil
> The point of utilitarianism is not to become a perfect utilitarian. It's virtually impossible. But you can always strive to be a better utilitarian. It's not an all or nothing thing. <
Agreed, but the point under discussion is whether utilitarianism is a morally defensible approach, and under what circumstances. Your objection already assumes a positive answer to the underlying question.
To use your analogy:
> You can't do actual Bayesian calculations on real world problems. But that doesn't mean you can't become better at Bayesian reasoning. <
One first has to agree that Bayesianism is a good approach to evaluating evidence (which I do, by the way).Replies- AnonymousJanuary 14, 2013 10:13 PM
No doubt. I was only responding to Tony's //If you choose to give to charity, you have to give ALL your disposable income to charity- them's the rules.// comment. He doesn't believe that, but many do.
To respond to you, there is nothing in the universe that would prove utilitarianism to be immoral unless you adopt a moral system that explicitly says that. I dare say that given my goal of well being of human species and its robotic descendants, utilitarianism is better than Asma-ism.
I also think that you don't need to be told to favour your daughter over other people's daughters. That tendency is already there. Calling that morality is just doing whatever you are already doing morality.
I don't think Ayn Rand has to tell us to be selfish for us to be selfish either. >To respond to you, there is nothing in the universe that would prove utilitarianism to be immoral unless you adopt a moral system that explicitly says that.
There is some reason to think that utilitarianism is, at least, incomplete. I say this as an enthusiastic sympathizer of preference utilitarianism.
For example, it's possible to argue that promise-keeping behaviour is ethically (and rationally) indispensable, while the classical utilitarian theories are willing to break a promise as soon as the utility interval for doing so becomes positive.- AnonymousJanuary 16, 2013 3:25 AM
You can of course find inconsistencies and inefficiencies of a moral system, without the use of another moral system. Still you need another moral system to claim that a moral system is immoral.
Asma is not utilitarianism humanly impossible, incomplete or inconsistent. He's saying that it's not actually moral. To make that claim, one must subscribe to a system of morality that explicitly states that. If you're saying that the fact that utilitarianism okays promise breaking as soon as the utility interval for doing so becomes positive, and that it's immoral, you need to have adopted another moral system that condemns such actions.
So given my goal of achieving a higher standard of living for the entire human species and its robotic descendants, why would I want to subscribe to Asma's kind of moral philosophy?
> Most of us would say that we are trying to balance the utilitarian ideal with actual livability by imperfect humans with special relationships <
Yes, but as I mentioned above, the question here is not whether it is possible to be a perfect utilitarian (whatever that may be), but rather whether that is something we should aspire to, even as an ideal.An assumption I see here and there in this discussion - perhaps it's in Asma's paper as well - is that ethics has some special connection to empathy, compassion, love, and caring. This is a mistake. Ethics is about rationally understood obligations of a certain sort - obligations that one has regardless of one's emotional attitudes. While positive emotions may make it easier to be ethical - as wind in the sails - if ethical obligations are recognized only when relevant positive emotions are present, one is not really or fully an ethical person. The real test of an ethical person is doing the right thing whether relevant emotions are present or not.
ReplyDeleteRepliesExactly. To borrow an example from Adam Smith, if one were to lose one's little finger, one would probably feel more strongly about it than if, say, one were to hear that a million people died in an earthquake in China on the evening news. But that's shouldn't mean that one ought to hold one's little finger to have greater moral importance than a million people in China. If there was some runaway-Trolley-esque scenario where sacrificing your little finger would save a million lives, we can say without a doubt that saving the lives is the right moral choice- even if you feel the pain of losing the finger more strongly as an individual.
DeleteThe relation of ethics to the emotions is complicated, but I suspect you guys have gone a little too far in the rationalistic direction here. A little Hume would be good medicine.
The fact is that if we did not have a certain nature as creatures that care about e.g., suffering & flourishing, then all the ethical discourse in the world would not suffice to move us anywhere, anymore than my telling you that action X is expected to increase the amount of jellyfish in the Mediterranean automatically motivates you to perform action X.
For ethics, one needs both the emotional motivation, and the universalizing ability of reason.Good supporting point, Tony. Anyone who has had the idea that being ethical is a matter of being filled with universal love or altruism - things that don't necessarily lead to ethically correct action btw - might be relieved that these things have little to do with ethics essentially. It means that as long as one is making the right ethical decisions, one can have whatever emotional attitudes one likes. One can love and care in completely arbitrary ways and even be a complete misanthrope. It doesn't matter to ethics. But this is not say that the content of an ethical obligation cannot be to act in a caring way.
I would say that you're conceiving the subject matter of ethics too broadly. Ethics concerns obligations of a certain kind that we have to others, which is a rational rather than a caring matter. Motivation for being ethical is beside the point. But on this point, it's questionable whether emotional attitudes are the proper motivator for ethical action. My point isn't that you're wrong, but only that there are other views worthy of consideration. On my view, for example, the proper motiving value of being ethical is personal integrity. Once we value personal integrity, ethical obligations are binding on us. I heartily endorse loving and caring about people, it's just that such have but an oblique relation to ethics, in my view.I recently listened to this conversation between Peter Singer and Michael Slote, and around 36 min., Slote asserts that "empathy enters into our moral concepts" and later that "the notion of otherness is built into [morality]."
If I understand Slote's view correctly (which he describes at the beginning as "an intersection between virtue ethics, care ethics, and moral sentimentalism"), and if it's true, then it seems that we can indeed judge an agent's actions to be right or wrong, regardless of what s/he was feeling at the time. But the obligations themselves are at least partly modeled on the kinds of actions that one would expect from an empathic person in a particular situation.
Hope I got that right. In any case, it sounds plausible to me - partly because it jibes with the kinds of limited obligations that many of us (though apparently not all - e.g. Singer) to which we intuitively hold each other.
If question is whether it is a defensible ideal to give unconditionally, then I would agree that this ideal at a minimum is not practical. I don't think we transcend the self by striving for selflessness.
I think the way to become gradually more selfless is to see that selfishness and altruism are two sides of the same coin. They oppose each other in one sense, but can be also be seen within a complementary framework.
I think the exploration of that intersection;the place where we need not deprive ourselves to productively expand our circle is the best hope for a stable moral progression.@Seth_blog
> selfishness and altruism are two sides of the same coin. They oppose each other in one sense, but can be also be seen within a complementary framework. <
Completely agree, but Asma isn't talking about selfishness here, he is talking about the morality of duty toward close kind and friends vs the morality of duty toward strangers. We may have both duties, but they may be different in strength.RepliesThanks for the response.
I was thinking of selfishness in the sense of the stronger duty we feel to those closer to our selves vs those farther removed. The ultimate selfishness relates specifically to 'us', but we also feel as those closer in the circle are more a part of 'us' then those farther away. So I think the analogy holds from that perspective.
The Evolution of Justice
Beyond the Goddess Justice and her grey shades of fairness is the crystal clear vision of light, of black or white, of absolute. All she needs to do to be true is remove the blind obscuring her vision and throw away her uncertain, unjust scale. It is time to let her see and set her free.
Just Be,
=It seems pretty clear that Piety is committed to a religious point of view, and, arguably, utilitarians like Singer advocate what is in effect a secularized version of religious ethics. What characterizes such approaches is the belief that ethical considerations trump all others. Ethics is all, and all-encompassing.
My preferred option would be a kind of minimalist rule-based ethics which takes account of our limitations, such as the emotional tendencies and capacities as described by Asma. Why unless you are religiously inclined see ethics as the be-all and end-all?@Seth_blog
Well, but that would be a strange definition of selfishness. How am I being selfish if I care about my daughter? Or even more, about my friends?RepliesI wasn't initialy trying to re-define selfishness. Utilitarianism and perhaps buddhism seem to define a moral code that celebrates an unselfishness defined at the extreme. This seeminly implys a negation of a self-interest that I feel is unwarranted, as I see a balance of self-interest as complementing a healthy level of unselfishness.
I was suggesting that this complementary concept could be applied to how we think about descisions at various points along the self-stranger continuum.
Part of that would be the greater sense of fulfillment we recieve from gifts to those closer to us as you mention. We may also be better able to asses the longer term consequences likely to emerge from bonds built by more local giving as opposed to distant gifts. Distant gifts are likely to be more efficient in short-term utility, but evaluation of long-term effects are not likely to be simple and could even end up being counter productive.
So I think if we can give in a way that seems produce a complementary ripple extending from those close to those farther outside our circle I think it is justifiable. Your daughters education would seem to fall into that type of giving.
> I also think that you don't need to be told to favour your daughter over other people's daughters. That tendency is already there. Calling that morality is just doing whatever you are already doing morality <
You and several others seems to be missing the point. Asma isn't just describing what comes natural to most humans, he is making a moral argument in favor of it. That argument is based on virtue ethics, and particularly on the ideas that we have a special duty toward people that depend on us, and that cultivating human relations also makes you a better person. One may not like the idea, or prefer utilitarianism to it, but it just isn't only a matter of calling what you like to do moral and be done with it.Replies- AnonymousJanuary 15, 2013 3:31 AM
//but it just isn't only a matter of calling what you like to do moral and be done with it.//
I'm not saying that. I'm not saying that Asma is calling what he likes to do morality. I'm saying that he's calling what we're already doing morality. No human, unless he's a psychopath, has to read a philosophy book to feel like he has a special duty to his kith and kin. A person who has never read a philosophy book would be doing just what you're doing - favouring his daughter over other people's daughters. There are lots of ways to botch one's obligations to kith and kin and many folks do just that (e.g. consider abuse, neglect, and crimes of passion). Whether they're clinically diagnosable as psychopaths or not (many are not), I would say that they're all in a (virtue-ethical) sense "immoral."
Delete- AnonymousJanuary 16, 2013 3:34 AM
Most of those who neglect their obligations to their kith and kin, do know that they have an obligations to their kith and kin, unlike psychopaths. They just don't care. I'm pretty sure that the reason they don't care is not because they have read too much Peter Singer.
Delete I think you allude to a larger question here, which is: What, if any, effect does reading moral philosophy have on one's behavior? It's an empirical question, which is not necessarily limited to any particular philosopher, school, or normative theory (e.g. utilitarianism, virtue ethics, deontology).
But, let's assume for the sake of argument that the effect is significant. If so, then any theory that ignores, takes for granted, or makes light of our obligations to kith and kin is, in my opinion, a flawed one.- AnonymousJanuary 16, 2013 11:02 AM
//If so, then any theory that ignores, takes for granted, or makes light of our obligations to kith and kin is, in my opinion, a flawed one.//
See, here's the problem. I cannot say this statement is flawed without grounding my argument on another system of morality. Similarly that statement of yours is already grounded in some system of morality. If we're from two planets, and have completely different mind designs, there is no way either of us can persuade the other.
But we are human, so we perhaps want same things. So would you prefer it if the Iraqis made an artificial super-intelligence that favours Iraqis over all others, and would obliterate the rest of the world if that's what was necessary to save the Iraqis? So can we at least agree that utilitarianism is better for an AI than kith and kin morality, at least when the AI is not built by us? PS: Another way to put this is:
Premise: It's possible for a moral agent to behave morally in the public domain (or outside of one's affective community) and immorally in the private domain (or inside of one's affective community).
This sounds plausible to me (e.g. imagine a moral agent who makes great personal sacrifices for some noble cause, like fighting Third-World poverty or defending innocent victims abroad against an aggressor, but who neglects or abuses his/her children). It needn't be a common problem (although I suspect that it's more common that you suggested) in order for the argument to hold that we have ethical obligations to kith and kin that ought not be neglected.So can we at least agree that utilitarianism is better for an AI than kith and kin morality, at least when the AI is not built by us?
AI might be the only suitable purpose for utilitarianism. :-)
But, seriously, I don't really have a horse in this philosophers' race. All three of the major normative theories (utilitarianism, virtue ethics, and deontology) sound plausible to me in different degrees, depending upon the situation, and based on my lay person's knowledge of them.
If I sound here like an advocate for virtue ethics, that's partly because of the framing, but also because it resonates fairly strongly with some of my intuitions - more so than I expect a strict utilitarian or deontologist would allow or admit.brainiol
Because we are human I think we can better gauge the ultimate utility of our favors the more closely within our circle we apply them. This does not mean we should limit the scope of our vision regarding an expanding circle. I think there are favors we can apply to our inner circle that help those inside see a larger circle.
I think discussion gets stuck when we classify one idea like 'utilitarianism' as the correct moral way. By taking this stance we then look for the conflict to shoot down another idea. Instead I think the conflict presents on opportunity to explore how the two ideas may complement each other.- AnonymousJanuary 16, 2013 8:08 PM
//It's possible for a moral agent to behave morally in the public domain and immorally in the private domain.//
One example that comes to mind is Ghandhi. He didn't care much for his family. But he saved the world.
//AI might be the only suitable purpose for utilitarianism. :-)//
The reason utilitarianism is preferred for AIs is because it is dangerous to the world if there's an extremely powerful non-utilitarian agent. So you should at least begin to wonder whether it is a good idea to have extremely powerful non-utilitarian men. Is it a good if there's an extremely powerful man who cares only for kith and kin? I don't think so, unless I'm in his inner circle.
//it resonates fairly strongly with some of my intuitions//
No doubt. That's why I'm saying that Asma is calling what we are already doing morality. In our ancestral environment we lived in small groups. Even now, if you take the world population, most of us live in villages. So there's no wonder that we have virtue ethical intuitions. That doesn't mean it's best for the world.
//I think discussion gets stuck when we classify one idea like 'utilitarianism' as the correct moral way.//
True, but it's Asma who said that utilitarianism is not moral. This is a response. brainoil:
Is it a good if there's an extremely powerful man who cares only for kith and kin?
Of course not.
Asma is calling what we are already doing morality.
Except that we're not all doing it, as demonstrated by domestic violence statistics, for example.
This is more or less the difference between: (A) recognizing in the course of rational reflection that there is some set of moral standards; and (B) actually meeting those standards in practice.
In my speaking of virtue ethics as "intuitive" (albeit, not exclusively so), I was referring to (A), not to (B).
I am in strong agreement with some of the earlier comments on how one can become a better utilitarian over time, despite the obvious fact that sitting down and rationalizing every decision a person makes in a perfectly utilitarian framework is impractical. I recently took a social/political philosophy class last, and after reading John Stuart Mill's "On Liberty," I have to say that the idea of utilitarianism seems extremely intuitive. Perhaps this is why Mill's ideas of liberalism and utilitarianism have had a profound and lasting effect on every modern democratic government in existence (in my opinion, he is the most important political philosopher of all time).
My final paper was on Mill's utilitarian theory, and I came to the same conclusion that others in the comments have; it is not an absolute answer to every moral dilemma, but it is an extremely powerful framework that I firmly believe can be better refined over time. Every good idea is built on through the years, with inconsistencies being polished off and a better understanding of its fundamental tenets coming into view.
Massimo, I know you state in the article that you are not a utilitarian, but I was wondering if you think the idea has any worth or could point us in some way towards true understanding of morality? (Perhaps in one of its contemporary forms)I am somewhat surprise that Asma's position is so controversial. I remember taking a class on self-interest and egalitarianism where there were many articles making a somewhat similar point to what Asma is making. For example, I know Nagel believes egalitarianism is something that societies should strive for in their policies yet is not something that should completely dictate an individual's actions. There was another article that showed someone being a good husband for purely egalitarian reasons, and the problems that arise from judging the individual's self-interests to those close to them by egalitarianism (especially with concepts of love).
> A person who has never read a philosophy book would be doing just what you're doing - favouring his daughter over other people's daughters. <
Again, missing the point. Asma is making a positive (prescriptive) argument, not just describing a matter of fact. That, apparently, is also what Piety completely missed in her response.
> I know you state in the article that you are not a utilitarian, but I was wondering if you think the idea has any worth or could point us in some way towards true understanding of morality? <
I don't think there is such thing as "true" morality, but there are better and worse ways to think of it. I rank utilitarianism better than deontological systems, but prefer virtue ethics. I explain why I think morality isn't about truths, but should be thought as a way of reasoning about our problems, here: http://goo.gl/qXlmp. Also check this entries in the same series, on utilitarianism: http://goo.gl/ANAEW, and on virtue ethics: http://goo.gl/wv4Z3.Replies- AnonymousJanuary 15, 2013 8:14 PM
No I'm not. What I said Asma is calling what we are already doing morality. It's prescriptive. There's no such thing as descriptive morality, as you know better than I know. What I'm saying is there's no reason to do that. You don't have to tell a human being that "you should value other human beings more than you value other species." Vast majority of them already do. You don't have to tell a person "you should eat food." He's already doing it. Asma's morality can be useful though to anyone who doesn't want moral progress, and petty politicians who play tribal politics.
Delete Thanks for letting me know Massimo. I'm definitely going to look into virtue ethics a bit more to get a better idea of it.
Asme is an all or nothing person like A. Rand!
My " tribe " is everyone on the planet: I strongly favor Paul Kurtz's planetary ethic. Yes, I am a utilitarian, albeit an eclectic one.
I spend mainly on myself as I have little money but I give what I can to charity.
People can give their daughters shoes and yet give to charity say, a hundred dollars a year. One does what one can-not Asme's straw man!
We erred with Iraq the second time. We could have waited and perhaps ,later do what we did for Libya. We must consider others. Collateral damage can be too high! That's why we question the drone attacks in Pakistan.
I care more for Malala Yousafzaf than for Asme. She transcends her tribe.
By te way, make that Social Spencerism than Social Darwinism, that blasphemy against him! Oh, and one can also call S.S. Spencer-Randism. She was worse than he with her egoism.
Didn't Bishop Butler eviscerate egoism?
My system calls for that eclecticism. Google and perhaps, vet covenant morality for humanity- the presumption of humanism.
Googling Lamberth's naturalist arguments gives my other naturalist arguments.- AnonymousJanuary 15, 2013 9:46 PM
Yes ,the Ayn Ryans and the Ayn Rand Pauls sure revel in that swill!
I don't think Asma's argument -- and he has some valid points -- undermines utilitarianism. A tent pole lifts some parts of the tent higher than others; does that mean the person sleeping under it is not getting the utility he needs from it? Similarly, your daughter's college fund might not be directly helping the poor, but that doesn't mean it isn't an investment that has an expectation of benefiting society in the long run. I think it's a very rigid interpretation of utilitarianism that says we must maximize utility by distributing the wealth as uniformly as possible. It may turn out that such an approach isn't maximal after all.
ReplyDeleteRepliesAt the very least, I would think that Asma's argument tempers utilitarianism.
For example, he refers to research that suggests that a "crucial ingredient in human happiness...[is] strong social bonds" and that "the most important element in a good life (eudaimonia) is close family and friendship ties."
While I would agree that that's by no means a smoking-gun refutation of utilitarianism, I would also be very surprised if a narrow-minded pursuit of strong social bonds turned out to be "utility-maximizing" in the strict egalitarian/other-neutral sense that utilitarians often seem to prescribe to us as the gold standard of moral behavior.
By the same token, Asma (or virtue ethicists, in general) might have to temper his emphasis on favoritism and "positive nepotism" somewhat, so as to make it possible to distribute our chances for achieving happiness more equitably.
I suspect that, in Part 2, Massimo will provide a resolution somewhere along those lines.What I was getting at -- and the tent pole analogy is a good way to express this -- is that "utility maximizing" is not necessarily an egalitarian pursuit.
Supposing we had a tent that needed to cover a large area, and a 100-foot pole that we could cut up in any way needed to cover that area. Asma's interpretation of utilitarianism, applied to tents, would imply that the best way to do it would be to cut the pole into 50 2-foot lengths. That way, we could distribute the poles around the area in a very egalitarian fashion, so the sag between the poles is minimized, and this meets Asma's straw-man definition of utilitarianism that "I should reduce my own family's life to a subsistence level, just above the poverty line, and distribute the surplus wealth to needy strangers." Now nobody has room to stand up, but everybody's need to be able to get around is met -- they just have to crawl. Leaving the pole at 100 feet is the other extreme, but now the tent is just hanging loosely at the top like a flag, and everybody gets wet when it rains. A true utilitarian would find it better to use, say, 10 10-foot poles to hold up the tent.
By the same token, I don't think a society in which everybody is equally unable to afford the college education needed to become a doctor or an engineer or a physicist is better, even in a utilitarian sense, than one in which Massimo can save as much as it takes in order to send his daughter to the best school possible. But the extreme where 1% of the population is spending their money on yachts and private jets while the other 99% are spending their time doing the dirty work for the 1% is also not very attractive.
In other words, I don't think utilitarianism (as an idea) needs "tempering". But, in practice, measuring "utility" requires establishing metrics, and I think it is crucial that the metrics be chosen wisely.
- AnonymousJanuary 17, 2013 1:51 PM
Richard, that's why I refer to the all or nothing fallacy and to A.Rand.
Note how people who criticize utilitarianism/consequentialism themselves are using consequentialist arguments!
Utilitarianism then perforce would deny anyone the right to overcome the rights of people for the sake of others. Why then that would be a straw man against it! Epicurianism and Utilitarianism and Sam Harriss' ethic all favor our flourishing as does Aristotle's.


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I work on Mini2440 port runing on Linux. But have run to several problems.All over the code are Windows includes. Thats a problem. I must rewrite and replacle this includes.can somebody help with this.PS: You can say, put WinCE on Mini2440 and run the TouchOrbiter, but I love Linux
I have a preliminary version of the TouchOrbiter for Mini2440 7" LCD done.I have used buildroot 2010-02 to create a build enviroment.For graphics&touchscreen I use DirectFB + SDL + TSLIB.I have one little problem.I need to have 800x480 resolution to be selectable in Orbiter page.How can I do this.Orbiter screens were generated with 720X480 Resolution.Recorded with Nokia E51. Tomorow I use a better camera.http://www.youtube.com/watch?v=aDnQ62b7hrw
The code is now ugly, I must clean it up. I need one week to complete this.I can do it only in my spare time (1-2 hours a day).When it's really ready I make a page in Wiki.
I have cerated a ticket in trac:http://svn.linuxmce.org/trac.cgi/ticket/797Made some changes to the code. Response is now much more faster. Video of working sample with booting:http://www.youtube.com/watch?v=OYiw3zV7Mzo
The "anynews" command and also screen refresh was called to often. I have also separated several processes to threads.- "anynews" is now called every 100ms - threads are waiting on each other and execute only when somethnig changes - screen is refreshed only when something is changed,mihajzm


text:
This directory contains 131 workflows.
Do you have feedback, questions, comments about NodePit, want to support this platform, or want your own nodes or workflows listed here as well? Do you think, the search results could be improved or something is missing? Then please get in touch! Alternatively, you can send us an email to email@example.com, follow @NodePit on Twitter or botsin.space/@nodepit on Mastodon.
Please note that this is only about NodePit. We do not provide general support for KNIME — please use the KNIME forums instead.


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The Ten Mile Group 1998.87
Your current search criteria is: Artist is "Christopher Dawson".
This site facilitates access to the art and artifact collections by providing digitally searchable records for thousands objects. The information on these pages is not definitive or comprehensive. We are regularly adding artworks and updating research online. We welcome your comments.
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Last updated: 06/13/2024
Exhibition | Residency | Publication | Acquisition


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Once you make an order, it will take 20-30 working days to customize your plush toy by professional plush tailor. Complicated plush toy need more than 30 days.If you need it in a specific date, please make sure you have enough time for preparing.
Our plush tailor will start making the plush for you within 2 days after receiving your payment, it's impossible to cancel an order. Please make a careful decision.
Payment: We accept payments from Paypal,Worldpay and Stripe. PayPal accepts pay by Paypal. Stripe accepts payments by ApplePay and credit cards (including VISA, MASTER, DISCOVER, AMEX, JCB, and DINER Club). WorldPay accepts Visa, MasterCard, Visa Debit and MasterMoney.
Custom & Tax: PokemonKingdom has no control over import charges and does not have responsibility for the package meeting local customs taxes. When ordering from our site, you are considered the importer and must responsible for the import tax or any additional charges. You should contact your local customs office for further information because custom policies are different from country to country. If the package is subsequently returned to us, you will be responsible for the return shipping charges and the transaction fee of the total product purchase. Then the rest of the money will be refunded to you after we get the package back. Refund:
We will offer 100% refund only of products which are defected, or sent by mistake. Please feel free to contact us by submitting a ticket in our Support Center.


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Apache HTTP Server Version 2.4
Description: | Multi-Processing Module implementing an exclusively threaded web server optimized for Novell NetWare |
Status: | MPM |
Module Identifier: | mpm_netware_module |
Source File: | mpm_netware.c |
This Multi-Processing Module (MPM) implements an exclusively threaded web server that has been optimized for Novell NetWare.
The main thread is responsible for launching child worker threads which listen for connections and serve them when they arrive. Apache HTTP Server always tries to maintain several spare or idle worker threads, which stand ready to serve incoming requests. In this way, clients do not need to wait for a new child threads to be spawned before their requests can be served.
The StartThreads
, and
regulate how the main thread creates worker threads to serve
requests. In general, Apache httpd is very self-regulating, so most
sites do not need to adjust these directives from their default
values. Sites with limited memory may need to decrease MaxThreads
to keep the server from
thrashing (spawning and terminating idle threads). More information
about tuning process creation is provided in the performance hints
controls how frequently the server recycles processes by killing old
ones and launching new ones. On the NetWare OS it is highly
recommended that this directive remain set to 0. This allows worker
threads to continue servicing requests indefinitely.
Description: | Set the maximum number of worker threads |
Syntax: | MaxThreads number |
Default: | MaxThreads 2048 |
Context: | server config |
Status: | MPM |
Module: | mpm_netware |
The MaxThreads
directive sets the desired
maximum number worker threads allowable. The default value is
also the compiled in hard limit. Therefore it can only be lowered,
for example:
MaxThreads 512


text:
Bestlite has been in continuous production since 1930. Winston Churchill is numbered amongst its many famous users. The Bestlite design was conceived by Robert Dudley Best who was highly influenced by the Bauhaus.
Bauhaus was a school in Germany that merged practical crafts with the fine arts and became famous for the design concept that it publicized and taught. Bauhaus had a profound influence upon subsequent developments in art, architecture, graphic design, interior design and industrial design and Bauhaus style became one of the most influential forces behind Modernist architecture and modern design.
Eighty years on, the Bestlite design stays close to its industrial roots and true to its original design. Bestlite is held in permanent collections at both the Victoria & Albert Museum and the Design Museum in London. Loved by architects, designers and design aficionados throught its 80-year history, today, Bestlite enjoys global iconic status. via


text:
Designed retro switch. This one in green-grey shade. Made of traditional porcelain. Dust resistant. Constant colour and highly abrasion-resistant surface. Enamelled and handmade in top quality. CE conformity certificate. Decorative cover. Guarantee 50 years!
Exceptionally durable mechanism with guaranteed warranty of 10 years!
Test this colour directly in your home... Select one piece from the other porcelain switch colours that you like. You may return the samples within 90 days and we will fully refund your money.
250V / 10A, boxes depth 43mm. This switch can be used with the timer to turn itself off.
Designed for multiple boxes.


text: Good morning. I'm Renee Montagne, with a couple of bright moments from a city still recovering from a dark storm. On Staten Island, people were startled by this dreamlike sight: a zebra and a pony trotting down the street, chased by two men in dark suits carrying lassos. The creatures had escaped from a private menagerie. And in Manhattan last night, Rockefeller Center turned dazzling, lit up by its Christmas tree: an 80-foot spruce adorned with 45,000 lights. It's MORNING EDITION. Transcript provided by NPR, Copyright NPR.


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If you experience any difficulty in accessing any of the pages, or if you have any suggestions as to how we might improve accessibility, please contact The University Communications Team email@example.com, or the University Webmaster, email@example.com.


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Multi-Sharp 1601 Secateur Sharpener
FREE Click & Collect in store
Click & Collect your items FREE from our store in North London.
See more details about our clear no nonsense returns policy.
See All Multi-Sharp Here
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If you require more information or assistance with this product please consult the links below :
This product carries a full 1 year manufacturers warranty covering both faulty materials and faulty workmanship, it does not cover general wear and tear or damage, batteries, blades, bulbs and other consumables. In the unlikely event of a fault the item returned is subject to fair wear & tear and must not have been used beyond the scope of it's design.
Some manufacturers will offer a direct repair or replacement service (as applicable) which will often resolve your problem more quickly.
We will exchange or refund within the first 30 days if a manufacturers fault is found with this product. Thereafter a repair or exchange as appropriate will be offered.
Get help regarding Multi-Sharp 1601 Secateur Sharpener
For any technical enquiries relating to this product it is best to call the manufacturer, Multi-Sharp, direct on 08448005910.
For any other queries relating to ordering this item, stock availability, existing orders or returning faulty items etc please contact us at Tooled-Up at email@example.com or call on 020 8805 3535.


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A note on Prominence
A peak's prominence, also known as topographic prominence or relative height, is a measure of how distinct a peak is from other peaks. It's defined as the vertical distance between a peak and the lowest contour line surrounding that peak and no higher peak. Prominence is a popular metric for peaks for two reasons: 1) it's objective and relatively easy to calculate, and 2) higher prominence peaks are more likely to be interesting with higher independence vs. peaks with lower prominence.
Note that prominence is not the same thing as a peak's vertical drop, which is usually extremely difficult to calculate because a peak's base elevation can be highly subjective. Instead, peakery shows vertical gain for specific routes up peaks.
Prominence ranks are calculated only for peaks with known prominence. Note that since many peaks in peakery still have unknown prominence, the ranks are subject to change as new prominence info is added.
About peakery awards
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Last updated: July 17, 2021
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text: There are no refunds. If your event is cancelled, we will refund the amount you paid for your tickets using the same payment method used for purchase. If your event is postponed, we will contact you with the new date and time. All Event personnel have the right to refuse entry to any ticket holder for any reason at their discretion. Venue and Talent are subject to change without notice and are not grounds for a refund. Anything promised by the promoter that is unfulfilled is not guaranteed by the seller and is not grounds for a refund.


text:
The Audran Ring
Gold Engraved Vintage Wedding Band
The Audran is anything but basic. A gorgeous diamond pattern is etched all the way around this 18k yellow gold band, creating rays of sunshine in the spaces in between. Subtle edging finishes off this classic, intricate ring.
Details & Dimensions
• Ring Weight: 3.0g
• Gold: 18K Yellow
• Band width: 3.2mm
• Ring Size: 6.5 (can be resized 3 sizes up or down)
Customize Your Ring
If any of our ring designs are close
to what you are looking for, though not exactly, we would be happy to
work with you to modify the ring design to suit your needs. As well, in
most of our ring listings, we offer a selection of centre stone options.
However, if there is a specific stone you are after, we would be glad
to source the perfect stone for you. Please contact us with your ideas, and we will see what we can do!
A traditional white diamond can be
placed as the centre stone in most of our ring designs. A selection of
our ring listings offer this option under the Centre Stone dropdown,
while the ring listings without will require a custom order be placed,
as sourcing the diamond will be more particular, as there are many
traits and qualities to consider that vary from stone to stone, and
range greatly in price. For more information on diamonds, visit our diamond guide. To inquire about a custom ring order, please refer here.
Each natural stone that we source is
unique. As with all naturally occurring gemstones, variations in colour
and clarity are fully expected—and exactly what makes each stone so
distinctly its own. The stone(s) pictured are the reference we use when
sourcing stones, however, if you have a particular shade in mind, reach
out and our team would love to work with you to select the perfect stone
for your ring
Engraving is available for most of our rings. The engraving image
features the 'Bookman Old Style' font. If you are interested in a custom
font or a custom engraving design, please send us an email at
Orders with engraving may require an additional week of production time.
Production Timeline, Shipping, & Import Duties
All rings and fine jewellery, aside from vintage pieces, are made to order.
Once the order is placed, the design finalized, and the stone
selected, production will begin and typically take 6-8 weeks. Please
contact us if you need the ring sooner than 8 weeks; 3-6 weeks turn
around time is often possible with an added rush fee.
Orders with engraving may require an additional week of production time.
Platinum orders may also require an additional 4 weeks of production time.
Shipping is $60 within Canada/USA, and $85 to anywhere else in the
world. When your ring is ready, it will ship via express post (1-3
business days within Canada/USA; 2-10 business days internationally);
insured coverage of the ring while shipping is included. Tracking
information will be provided once the ring is on its way!
Everyday Fine Jewellery production timeline is 3-4 weeks. All
shipping methods are insured. Tracking information will be provided once
your order is on its way!
Vintage Fine Jewellery will be shipped out within 1-2 weeks. All
shipping methods are insured. Tracking information will be provided once
your order is on its way!
Please note that all countries will charge import duties/taxes on
goods made and purchased abroad, i.e. outside of Canada. The total
tariff will be based on the declared value of your purchase which we are
required to include with your shipping documents. The tax rate imposed
on packages varies from country to country and it is the sole
responsibility of the buyer to gather this information and budget
accordingly. Outstanding duties will be brokered and charged via DHL
when your package arrives at customs in your country. The duties must be
paid in full before your shipment is allowed to clear customs for
delivery to its final destination.
Exchange/Return Policy
All engagement rings and wedding bands are custom made to
order and are therefore non-exchangeable and non-refundable.
All vintage jewellery is final sale, non-exchangeable and non-refundable.
Evorden Everyday collection pieces (excluding earrings) are eligible for
exchange within 14-days of receiving them. All earrings are final sale,
non-exchangeable and non-refundable.
Book an appointment
Visit our Vancouver showroom or book a virtual appointment here


text:
Superfund: A Superfund site is any land in the United States that has been contaminated by hazardous waste and identified by the Environmental Protection Agency (EPA) as a candidate for cleanup because it poses a risk to human health and/or the environment.
NPL Superfund: The National Priorities List is a list of the most hazardous waste sites that have been identified by Superfund/ CERCLIS where long-term remedial response actions can only be conducted.
Superfunds can be sub-classified as:
Active: A non-archived Superfund site at which site assessment, removal, remedial, enforcement, cost recovery, or oversight activities are being planned or conducted under the Superfund/CERCLIS program.
Archived: A Superfund site that has no further interest under the Federal Superfund Program based on available information and is no longer part of the CERCLIS inventory.


text:
The WordPress.com stats helper monkeys prepared a 2012 annual report for this blog.
Here's an excerpt:
About 55,000 tourists visit Liechtenstein every year. This blog was viewed about 190,000 times in 2012. If it were Liechtenstein, it would take about 3 years for that many people to see it. Your blog had more visits than a small country in Europe!