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For rule utilitarians, the correctness of a rule is determined by the amount of good it brings about when followed. In contrast, act utilitarians judge an act in terms of the consequences of that act alone (such as stopping at a red light), rather than judging whether it faithfully adhered to the rule of which it was an instance (such as ...
Rosen (2003) warns that descriptions of utilitarianism can bear "little resemblance historically to utilitarians like Bentham and J. S. Mill" and can be more "a crude version of act utilitarianism conceived in the twentieth century as a straw man to be attacked and rejected." [25] It is a mistake to think that Bentham is not concerned with ...
Traditional utilitarianism (act utilitarianism) treats this as a claim that people should try to ensure that their actions maximizes the positive outcome for sentient beings. [3] [4] [5] Two-level utilitarianism is virtually a synthesis of the opposing doctrines of act utilitarianism and rule utilitarianism. Act utilitarianism states that in ...
makes people cold and unsympathetic (by focusing solely on the consequences of actions, rather than on features such as motives and character, which require a more sensitive and empathetic response) (p. 31) is a godless ethics (by failing to recognize that ethics is rooted in God's commands or will) (p. 33) confuses goodness with expediency (p.
Since what is good and right depends solely on individual preferences, there can be nothing that is in itself good or bad: for preference utilitarians, the source of both morality and ethics in general is subjective preference. [3]
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It is for them alone to point out what we ought to do, as well as to determine what we shall do. On the one hand the standard of right and wrong, on the other the chain of causes and effects, are fastened to their throne. They govern us in all we do, in all we say, in all we think.…
He defended a version of rule utilitarianism in "Toward a credible form of utilitarianism" (1963) and performed cultural-anthropological studies in Hopi Ethics (1954). In A Theory of the Good and the Right , [ 10 ] Brandt proposed a "reforming definition" of rationality , that one is rational if one's preferences are such that they survive ...