By Professor of Philosophy Samuel Fleischacker
Programmes of moral relativism notoriously face nice problems - how can they account for our have the desire to make moral decisions approximately different teams and people with whom we come into clash? and the way can they enable for us to criticize the crowd, set of wants, and so forth to which our moral norms are stated to be relative? "Integrity and ethical Relativism" develops a average model of cultural relativism which may resolution those questions. After reading and protecting the idea of a "world-picture", and of incommensurable variations throughout world-pictures, the e-book brings its theoretical framework including the heritage of anthropology to argue tradition is certainly the fitting expression of a global photograph. It then attracts on literary, philosophical and historic assets to demonstrate the way Western society, in particular, comprises traditions distinguishing valid cross-cultural judgment, and legit from illegitimate cultural self-criticism. so long as there's a language for those probabilities, anyone can see ethics as culturally established with no compromising his or her integrity.
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Extra resources for Integrity and Moral Relativism (Philosophy of History and Culture)
When we come to adjudicating Freeman v. Mead as a community, we opt for Freeman, if we do, only with difficulty. The issue throws us back on ourselves as individuals-for a while, at least, there is no clear authority on the matter-and we must for once use our individualjudgments to choose which scholars and opinions we are to take as authoritative, rather than using authorities to form and revise our individual judgments. 14 On the other hand, Freeman presents a huge mass of contrary evidence, some of it excellent (that is, up to my standards for excellent evidence), satisfactorily exonerates himself from the kind of charges he levels against Mead's conditions of research, and, most importantly, satisfactorily explains how Mead could have come to make her errors.
Now, this thesis at least appears to be in tension with Davidson's conception of language and denial that there are any incommensurable differences. I thus tum next to the task of laying the groundwork for a culturally specific version of ethical cognitivism by making room for incommensurable disagreements within Davidson's views. CHAPTER TWO NOTES ON THE GRAMMAR OF THE WORD "MISTAKE" How far can we accommodate disagreement and still make sense of truth? Given that I believe x, can I regard someone who believes not x as anything other than in error?
A second level of multiplicity enters when we consider the different ways, within our own culture, in which we support scientific, aesthetic, ethical, and I religious statements. When evaluating a work of art, the feeling of pleasure it ... gives me or fails to give me can form a reasonable touchstone for any judgment; when making an ethical decision, any feelings of pleasure arising from one or another alternative may be a consideration, but shouldnot be paramount; when l 26 (Lear, 1982), p. 385, and Cavell, "The Availability of Wittgenstein' s Later Philosophy," in (pitcher, 1968), pp.