Trust enters into the making of a virtuous person in at least two ways. First, unless a child has a sufficiently trusting relationship with at least one adult, it is doubtful that she will be able to become the kind of person who can form ethically responsible relationships with others. Infant trust, as Annette Baier has reminded us, is the foundation on which future trust relationships will be built; and when such trust is irreparably shaken, the adult into whom the (...) child grows may be forever cut off from intimacy. Second, a moral beginner must trust other people's moral judgment while she learns to be good. A child does not learn how to be good on her own. She follows the precepts and examples of others, absorbs the moral values of the community into which she has been born, and relies on others who, with luck, will not lead her astray but will turn out to be trustworthy in offering her guidance and correction. While there is some empirical evidence that children learn about morality better when given reasons in support of what they are being taught, part of what a child is being taught is what counts as a good reason. Thus, no moral beginner could be in a position to assess adequately the cogency of the reasons she given until she has progressed some distance in her education. Until that time, the beginner must rely on other people's judgment. That thrust enters into the making of a morally good person should thus be uncontroversial. I want to defend a much more controversial thesis: needing to trust other people's moral judgment is not just a stage we go through on the way to becoming morally virtuous. If the world of value is complex, and if our access to it is shaped by our experiences, then even among the morally mature there will continue to be a significant role for moral testimony and thus for trust. (shrink)

One fairly common view about practical reason has it that whether you have a reason to act is not determined by what you know, or believe, or are justified in believing. Your reasons are determined by the facts. Perhaps there are two kinds of reasons, and however it goes with motivating reasons, normative reasons are determined by the facts, not your take on the facts. One fairly common version of this view has it that what's reasonable for you to do (...) is determined by what you know or believe. Any view that drives this kind of wedge between reasons and rationality is inherently unstable. I argue against this view, criticize the arguments typically presented in its favor, and sketch an alternative. (shrink)

Case B. You tell me that eating meat is immoral. Although I believe that, left to my own devices, I would not think this, no matter how long I reflected, I adopt your attitude as my own. It is not that I believe that you are better informed about potentially relevant non-moral facts (e.g., about the conditions under which livestock is kept, or about the typical effects of eliminating meat from one’s diet). On the contrary, I know that I have (...) all of the non-moral information relevant to the issue that you have. (shrink)

Monists, pluralists, and particularists disagree about the structure of the best explanation of the rightness (wrongness) of actions. In this paper I argue that the availability of good moral advice gives us reason to prefer particularist theories and pluralist theories to monist theories. First, I identify two distinct roles of moral theorizing—explaining the rightness (wrongness) of actions, and providing moral advice—and I explain how these two roles are related. Next, I explain what monists, pluralists, and particularists disagree about. Finally, I (...) argue that particularists and pluralists are better situated than monists to explain why it is a good idea to think before we act, and that this gives us reason to favor particularism and pluralism over monism. (shrink)

A person sometimes forms moral beliefs by relying on another person''s moral testimony. In this paper I advance a cognitivist normative account of this phenomenon. I argue that for a person''s actions to be morally good, they must be based on a recognition of the moral reasons bearing on action. Morality requires people to act from an understanding of moral claims, and consequently to have an understanding of moral claims relevant to action. A person sometimes fails to meet this requirement (...) when she relies on another person''s moral testimony, and so there are moral limits on such reliance. (shrink)

_The Contradictions of Modern Moral Philosophy_ is a highly original and radical critique of contemporary moral theory. Paul Johnston demonstrates that much recent moral philosophy is confused about the fundamental issue of whether there are correct moral judgements. He shows that the standard modern approaches to ethics cannot justify - or even make much sense of - traditional moral beliefs. Applied rigorously, these approaches suggest that we should reject ethics as a set of outdated and misguided claims. Rather than facing (...) up to this conclusion, most recent moral philosophy consists of attempts to find some ways of preserving moral beliefs. This places a contradiction at the heart of moral philosophy. As a resilt it is often impossible to tell whether a contemporary philosopher ultimately rejects or endorses the idea of objective right and wrong. On the basis of a Wittgenstein approach Paul Johnston puts forward an alternative account of ethics that avoids this contradiction and recognises that the central issues of ethics cannot be resolved by conceptual analysis. He then uses this account to highlight the contradictions of important contemporary moral theorists such as Bernard Williams, Alasdair MacIntyre, Thomas Nagel and Charles Taylor. (shrink)

Wittgenstein’s philosophical achievement lies in the development of a new philosophical method rather than in the elaboration of a particular philosophical system. Dr Paul Johnston applies this innovative method to the central problems of moral philosophy: whether there can be ‘truth’ in ethics, or what the meaning of objectivity might mean in the context of moral deliberation. Wittgenstein and Moral Philosophy, first published in 1989, represents the first serious and rigorous attempt to apply Wittgenstein’s method to ethics. The conclusions arrived (...) at differ radically from those dominating contemporary ethical discussion, revealing an immense discrepancy between the ethical concepts employed in everyday moral decision-making and the way in which these are discussed by philosophers. Dr Johnston examines ways of eliminating this discrepancy in order to gain a clearer picture of the proper nature of moral claims, and at the same time provides new insights into Wittgenstein’s conception of philosophy. (shrink)

These works, as the sub-title makes clear, are unfinished sketches for Philosophical Investigations, possibly the most important and influential philosophical work of modern times. The 'Blue Book' is a set of notes dictated to Witgenstein's Cambridge students in 1933-1934: the 'Brown Book' was a draft for what eventually became the growth of the first part of Philosophical Investigations. This book reveals the germination and growth of the ideas which found their final expression in Witgenstein's later work. It is indispensable therefore (...) to students of Witgenstein's thought and to all those who wish to study at first-hand the mental processes of a thinker who fundamentally changed the course of modern philosophy. (shrink)

Selections from the notebooks of the distinguished philosopher discuss subjects such as music, religion, thinking, science, architecture, and civilization.

In the “Lecture on ethics”, Wittgenstein declares that ethical statements are essentially nonsense. He later told Friedrich Waismann that it is essential to “speak for oneself” on ethical matters. These comments might be taken to suggest that Wittgenstein shared an emotivist view of ethics—that one can only speak for oneself because there is no truth in ethics, only expressions of opinion (or emotions). I argue that this assimilation of Wittgenstein to emotivist thought is deeply misguided, and rests upon a serious (...) misunderstanding of what is implied by the nonsensicality of ethical claims on Wittgenstein's view. I develop a reading of Wittgenstein's remarks in the “Lecture on ethics” on which ethical statements, despite their nonsensicality, reveal the perspective of the speaker. The purpose of ethical language is to elucidate a speaker's perspective. Such elucidations, and the perspectives they reveal, can be evaluated, criticized, and respected on principled grounds even if, as Wittgenstein insists, no ethical judgment can be (objectively) justified by any fact. I contrast Wittgenstein's comments on ethics with some comments made by Frank Ramsey (from the same period), which appear similar to Wittgenstein's remarks on value. Contra Ramsey's insistence that there is “nothing to discuss” about (or within) ethics, a proper understanding of Wittgenstein's views does not commit us to passing over ethics in silence. (shrink)

This essay examines the role allocated to ostensive definition in the logical empiricist philosophy of the vienna circle. it explains how this characteristic array of doctrines grew out of reflections on the "tractatus". the various theses are distinguished into general principles, logical aspects, normative aspects and psychological theses. a detailed survey of wittgenstein's later analysis of ostensive definition is undertaken. this is then brought to bear on the doctrines of logical empiricism to show that they are incoherent. the essay concludes (...) by sketching out how much of those fallacious doctrines survive explicitly in contemporary philosophy of language. (shrink)

Abstract Applied ethics is commonly carried out on the assumption that moral decisions can be handled by experts. This involves a failure to recognize that being morally serious means recognizing that one cannot hand over responsibility for certain decisions to anyone else. The idea of moral expertise is shown to be based on a misconstrual of the nature of moral discourse, one that can be overcome by following Wittgenstein's exhortation to philosophers to pay heed to the actual uses of language. (...) The sense of a moral judgment cannot be considered in isolation from what the speaker is doing in the context of utterance. The author concludes by suggesting that this discussion can provide the basis for a new reading of Anscombe's essay ?Modern Moral Philosophy? (shrink)

Wittgenstein on philosophical problems : from one fundamental problem to particular problems -- The Tractatus on philosophical problems -- Wittgenstein's later conception of philosophical problems -- Examples of philosophical problems as based on misunderstandings -- Tendencies and inclinations of thinking : philosophy as therapy -- Wittgenstein's notion of peace in philosophy : the contrast with the Tractatus -- Two conceptions of clarification -- The Tractatus's conception of philosophy as logical analysis -- Wittgenstein's later critique of the Tractatus's notion of logical (...) analysis -- Clarification in Wittgenstein's later philosophy -- From metaphysics and philosophical theses to grammar : Wittgenstein's turn -- Philosophical theses, metaphysical philosophy, and the Tractatus -- Metaphysics and conceptual investigation : the problem with metaphysics -- Conceptual investigation and the problem of dogmatism -- Wittgenstein's turn -- The turn and the role of rules -- Rules as objects of comparison -- Rules, metaphysical projection, and the logic of language -- Grammar, meaning, and language -- Grammar, use, and meaning : the problem of the status of Wittgenstein's remarks -- Wittgenstein's formulation of his conception of meaning -- The concept of language : comparisons with instruments and games -- Wittgenstein's development and the advantages of his mature view -- Examples as centers of variation and the conception of language as a family -- Avoiding dogmatism about meaning -- Wittgenstein's methodological shift and analyses in terms of necessary conditions -- The concepts of essence and necessity -- Constructivist readings and the arbitrariness/nonarbitrariness of grammar -- Problems with constructivism -- The methodological dimension of Wittgenstein's conception of essence -- The nontemporality of grammatical statements -- Explanations of necessity in terms of factual regularities -- Wittgenstein's account of essence and necessity -- Beyond theses about the source of necessity -- Philosophical hierarchies and the status of clarificatory statements -- Philosophical hierarchies and Wittgenstein's "leading principle" -- The concept of perspicuous presentation -- The (alleged) necessity of accepting philosophical statements -- The concept of agreement and the problem of injustice -- The criteria of the correctness of grammatical remarks -- Multidimensional descriptions and the new use of old dogmatic claims -- Wittgenstein's conception of philosophy, everyday language, and ethics -- Metaphysics disguised as methodology -- The historicity of philosophy -- Philosophy and the everyday. (shrink)

Objectivists and perspectivists disagree about the question of whether what an agent ought to do depends on the totality of facts or on the agent’s limited epistemic perspective. While objectivism fails to account for normative guidance, perspectivism faces the challenge of explaining phenomena (occurring most notably in advice, but also in first-personal deliberation) in which the use of “ought” is geared to evidence that is better than the evidence currently available to the agent. This paper aims to defend perspectivism by (...) developing a perspectivist account that captures the phenomena in question. (shrink)

Is it legitimate to acquire one’s moral beliefs on the testimony of others? The pessimist about moral testimony says not. But what is the source of the difficulty? Here pessimists have a choice. On the Unavailability view, moral testimony never makes knowledge available to the recipient. On Unusability accounts, although moral testimony can make knowledge available, some further norm renders it illegitimate to make use of the knowledge thus offered. I suggest that Unusability accounts provide the strongest form of pessimist (...) view. I consider and reject five Unavailability accounts. I then argue that any such view will fail. But what is the norm rendering moral testimonial knowledge unusable? I suggest it lies in the requirement that we grasp for ourselves the moral reasons behind a moral view. This demand is one testimony cannot meet, and that claim holds whatever account we offer of the epistemology of testimony. However, while appeal to this requirement forms the most plausible pessimist view, it is another question whether pessimism is correct. (shrink)

How can you give your interlocutor a reason to act? One way is by manipulating his deliberative context through threats, flattery, or other incentives. Another is by addressing him in the way distinctive of reasoning with him. I aim to account for the possibility of this non-manipulative form of address by showing how it is realized through the performance of a specific illocutionary act, that of advising as inviting to trust. I argue that exercise of a capacity for reasonable trust (...) can give us reasons that are not grounded in our motivational susceptibilities. Here I echo Kant on moral motivation. But this rational faculty assesses not principles but persons. Here I echo Hume on the moral virtues. We can thus agree with Kant about the motivational efficacy of practical reasons dispensed through advice but agree with Hume about the form of intelligence needed to put ourselves in touch with them. (shrink)

We seem less likely to endorse moral expertise than reasoning expertise or aesthetic expertise. This seems puzzling given that moral norms are intuitively taken to be at least more objective than aesthetic norms. One possible diagnosis of the asymmetry is that moral judgments require autonomy of judgement in away that other judgments do not. However, the author points out that aesthetic judgments that have been ‘borrowed’ by aesthetic experts generate the same autonomy worry as moral judgments which are borrowed by (...) moral experts. The author then explores various approaches to accepting the testimony of moral experts and concludes that the asymmetry may best be explained by (1) the conditions for moral expertise being more difficult to satisfy than those of aesthetic expertise and (2) the intuitive greater seriousness of accepting the moral judgments of others, since moral norms are generally viewed as more binding than aesthetic norms. (shrink)

Wittgensteinian ethics, it may be thought, is committed to detailed examination of realistically described cases, and hence to eschewing the abstract hypothetical cases, many of them quite bizarre, found in much contemporary moral theorizing. I argue that bizarre cases may be helpful in thinking about ethics, and that there is nothing in Wittgenstein's approach to philosophy that would go against this. I examine the case of the ring of Gyges from the Republic; and I consider also some contemporary arguments about (...) thought-experiments in philosophy. (shrink)

Wider possibilities for moral thought -- Objectivity revisited: a lesson from the work of J.L. Austin -- Ethics, inheriting from Wittgenstein -- Moral thought beyond moral judgment: the case of literature -- Reclaiming moral judgment: the case of feminist thought -- Moralism as a central moral problem.

"Remarkable how well Bouwsma understood Wittgenstein's approach to philosophical problems and how intelligently he was able to recount Wittgenstein's discussions. The bits about sensation are especially good. And the asides about the other philosophers--e.g. Dewey, Russell, Anscombe--are, while not frivolous, gossipy and titillating." --Riley Wallihan, Western Oregon University.