Constructivism about practical judgments, as I understand it, is the notion that our true normative judgments represent a normative reality, while denying that that reality is independent of our exer-cise of moral and practical judgment. The Kantian strain of practical constructivism (through Kant himself, John Rawls, Christine Korsgaard, and others) has been so influential that it is tempting to identify the constructivist approach in practical domains with the Kantian development of the out-look. In this essay I explore a somewhat different (...) variety of practical constructivism, which I call Aristotelian Constructivism. My aim is to establish conceptual space for this form of constructivism by indicating both in what ways it agrees with its Kantian counterparts and in what ways it differs. I argue that Aristotelian Constructivism is on one sense more faithful to the constructivist enterprise than the Kantian varieties, in that its understanding of both the establishment of practical truth and the vindication of the theory itself is constructivist. (shrink)

Some of the earliest Western ideas about the virtues of character gave justice a prominent position, but if moral philosophy has made any progress at all in the past two centuries, we might think it worthwhile to reconsider what that virtue involves. Kant seems (even to most non-Kantians) to have crystallized something important to our relations with others in formulating a proscription against treating others merely as means. And twentieth-century moral and political theory put the justice of social institutions in (...) the spotlight in an unprecedented way. Here I explore the significance of these developments for what it is to be a just person (the nature of “individual justice”) as it was originally understood, within the eudaimonist virtue-ethical theories of the ancient Greeks. By any standard, ancient thinking about individual justice seems to have been incomplete in important ways; perhaps, in virtue of these advances in moral theory, we are in position to enrich our thinking about it. (shrink)

Plato extends a bold, confident, and surprising empirical challenge. It is implicitly a claim about the psychological — more specifically motivational — economies of human beings, asserting that within each such economy there is a desire to live well. Call this claim ‘psychological eudaimonism’ (‘PE’). Further, the context makes clear that Plato thinks that this desire dominates in those who have it. In other words, the desire to live well can reliably be counted on (when accompanied with correct beliefs about (...) the role of morality or virtue in living well) to move people be virtuous. As we will argue, this general claim appears in not only Plato but Aristotle and the Stoics as well. But it is one we might wonder about, in three ways. First, we might wonder about its warrant. After all, the claim is universal in scope; yet it is about a highly contingent fact about the motivational propensities of individual human organisms, and there is abundant variability in the individual forms human nature takes. What grounds could the ancients have for their confidence that there are no outliers (assuming, as we do, that they do not merely misspeak in framing general claims as universal ones)? Second, we might wonder about its truth. For were it true, it would entail something remarkable about the nature of rationality that we (post-)moderns would be wise to heed. And third, we might wonder about its relationship with normative eudaimonism. By ‘normative eudaimonism’ (‘NE’) we mean the claim that we have conclusive reason to act in ways that conduce to our own eudaimonia. As we will show, the key to these three questions is the first. If we consider what justification the ancients have for their claim, we can see why that claim must be true. Moreover, as we will also show, it must be true because of the nature of practical rationality as the ancients understood it — that is, in terms of normative eudaimonism. We will show this by marshalling unexpected resources: Donald Davidson’s work in understanding how we interpret others and in so doing make sense of them as rational beings. If we couple Davidson’s account of interpretation with the eudaimonist structure of practical rationality essential to these ancient ethical theories, psychological eudaimonism is a consequence. The paper proceeds as follows. In Section I, we lay out the textual basis for ascribing PE to Plato, Aristotle, and the Stoics. In Section II, we introduce Davidson’s account of interpretation. This allows us to appropriate that account in Section III to the particular purposes of normative eudaimonism, to support the claim that we must ascribe the desire to live well to those whom we would see as rational. Finally, in Section IV we consider challenges to this strategy. (shrink)

Philosophical reflection on ethical value may be motivated in a number of ways. One common origin can occur when we observe that we often do not agree with people around us in their ethical commitments, and begin to puzzle how to make sense of that fact. Most of us have some strong beliefs as to ways our world can be a morally better or worse place: we agree for instance that the world is a better place for having less slavery (...) in it than it used to. That is to say, we think slavery is a bad — a morally bad — thing. Similarly, most of us agree that the world is better off for our being in time to grab a small child out of the path of a speeding automobile than it would be if we came a moment too late. Saving a child from death or grave harm is a good — morally good — thing. The idea that the world includes ethical values like the goodness and badness of such things seems unproblematic when we focus on issue on which most of us agree. Yet our confidence that the world contains such values wobbles when we turn our attention to more controversial issues. (shrink)

In recent decades "virtue ethics" has become an accepted theoretical structure for thinking about normative ethical principles. However, few contemporary virtue ethicists endorse the commitments of the first virtue theorists---the ancient Greeks, who developed their virtue theories within a commitment to eudaimonism. Why? I believe the objections of modern theorists boil down to concerns that eudaimonist theories cannot properly account for two prominent moral requirements on our treatment of others. ;First, we think that the interests and welfare of at least (...) some others ought to give us non-instrumental reason for acting---that is, reason independent of consideration of our own welfare. Second, we think others are entitled to what we might call respect, just in virtue of their being persons. Eudaimonist accounts either cannot account for these intuitions at all, or they give the wrong sort of account. ;My dissertation assesses the resources of eudaimonism to meet these lines of criticism. Chapter 2, 3, and 4 survey the views of Plato, Aristotle, and the Stoics, to discover insights that are important for a successful response. In Chapters 5 and 6, I offer my own account, based on what I call empathic identification. This is the habit or disposition of seeing things, in effect, through the eyes of others. Empathic identification is a process through which the interpersonal transmission of reasons for actions between persons becomes possible. I argue first that our interest in our own eudaimonia justifies us in identifying empathically with others as a general habit or disposition. Second, I argue that empathic identification explains our intuitions about the respect others are due. So empathic identification generates the right sort of explanation of our intuitions about the constraints others and their interests impose upon us after all, and renders eudaimonist virtue ethics a viable form of ethical theory. (shrink)

Teichmann’s book is a contemplative study of issues in ethics and language, in two senses. First, it is characteristic of the style of the book, which is as much ruminative as argumentative. Second, a consistent theme in the book is the significance of what Teichmann takes Aristotle to be after in advocating a life of contemplation as our highest end. Early on Teichmann reminds us of Wittgenstein’s references to ‘pictures’ or ‘ways of seeing’ things that frame the questions we ask (...) and determine what will count as adequate answers (§1.ix). Teichmann can be seen as exploring one such picture, in which questions about human nature, human lives, reasons, and language interact in ways that are mutually illuminating. This picture is not perhaps in the mainstream of contemporary moral philosophy, but Teichmann’s development of it is insightful and provocative. It emerges through broad discussions in five chapters. (shrink)

No Abs Richard Kraut’s What is Good and Why is a development and defense of devel-opmentalism. But Kraut’s approach renders problematic the relationship between good-for and reasons for action. One consequence is uncertainty as to how exactly anybody’s good becomes reason-giving for us, given that there is no immediate connection between anyone’s good and reasons for action. A further problem can be seen in trying to identify a basis for thinking we are beings entitled to respect. Finally, Kraut’s work leaves (...) unexplicated the “matching relation” he says holds between a living being and what is good for it.tract. (shrink)