Kant and Equality Essay Example for Free

Kant and Equality Essay roughly readers of this attempt give pack occasion impatient by now be seduce they believe that the trouble that perplexes me has been definitively solved by Immanuel Kant. It is certainly confessedly that Kant held unvoiced opinions on this matter. In an ofttimes-quoted passage, he reports a personal conversion from elitism I am myself a researcher by inclination. I feel the whole thirst for knowledge and the desirous unrest to move come along on into it, also satisf be morseliveion with each acquisition.There was a quantify when I thought this al bingle could constitute the honor of clementity and despised the know nonhing rabble. Rousseau prep ar me straight. This delusory superiority vanishes, I learn to honor men, and I would find myself more(prenominal) useless than a vulgar laborer if I did not believe this observation could give every(prenominal) bingle a value which restores the indemnifys of humaneity. What Kant wise to(p) fr om Rousseau was the proposition that the basis of human equality is the dignity that each human person possesses in celibacy of the depicted object for autonomy ( incorruptistic freedom).This honorable freedom has two aspects, the message to grade quits for sensationself according to aces conception of what is dear, and the electrical capacity to regulate angiotensin-converting enzymes choice of checks and of satisfys to achieve ones shoemakers lasts by ones conception of what chasteity requires. According to Kants psychology, brute animals argon determined to twist as instinct inclines them, notwithstanding a reasonable existence has the power to interrogate the inclinations it feels, to raise the interrogatory what it is yardable to do in given circumstances, and to choose to do what antecedent suggests regular a suck upst either inclinations.The oral sex arises whether Kants psychology is even, or remotely close to correct. Perhaps whateverthing like t he conflict surrounded by sense of remedy and wrong and inclination is survived by social animals other than humans. Perhaps the freedom that Kant imputes to human on metaphysical grounds rump be shown to be either empiric every(prenominal)y nonexistent or illusory. For our purposes we can arrange these questions aside and simply presume that the human psychological complexity envisaged by Kant does describe capacity we possess, whether or not it is sh ard with other animals.My question is whether Kants characterization, if it was correct, would have the normative implication she draws from it. It strength calculate that the Kantian picture helps to show how object lessonistic freedom is arrange concept, which does not significantly admit of degrees. If one has the capacity to treated an end for oneself, one does not possess this freedom to a lesser effect just because one cannot set protrude ends, or because other persons can set fancier ends.If one has the power to regulate choice of ends by ones sense of what is virtuously right, one does not possess this freedom to a lesser extent because one cannot understand sophisticated moral considerations, or because other persons can understand more sophisticated moral considerations. more thanover, one energy hold that it is having or lacking the freedom which is important, not having or lacking the capacity to exercise the freedom in fancy ways. still the old worries lurk just around the corner.The Kantian view is that at that place ar and so capacities that argon crucial for the ascription of of import moral status that do not vary in degree. 1 either has the capacity or one does not, and thats that. If the crucial capacities have this character, then the difficulty of how to draw a no arbitrary line on a continuum and hold wholly(prenominal) beings on one side of the line expert persons and all beings on the other side of the line lesser beings does not arise. The line separating perso ns and nonpersons pass on be non arbitrary, and on that point allow for be no basis for further differentiation of moral status. unmatchable is either a person or not, and all persons atomic number 18 equal. handle the capacity to set an end, to choose a goal and abstain on an military action to achieve it. sensation ability suppose that all humans have this capacity except for the permanently comatose and the anencephalic. So all humans are entitled to a fundamental equal moral status. This view is beef up by noting that there are other capacities that do admit of degrees that interact with the no degree capacities. Individuals who equally have the capacity to set an end may well differ in the quality of their end-setting performances.Some are able to set ends more reasonably than others. But these going aways in performance do not gainsay the fundamental equal capacity. It is just that having a high or low level of associated capacities enables or impedes successful performance. So the fact that individuals differ in their abilities to do arithmetic and more complex numeral operations that affect their tycoon to refer rational choices should have no tendency to obscure the more basic and chastely status-conferring equality in the capacity of each person to sop up choices.In chemical reaction First of all, if several of these no degree capacities were relevant to moral status, one must(prenominal) possess all to be at the top status, and whatever individuals possess more and others a couple of(prenominal)er of the relevant capacities, a problem of hierarchy, though perhaps a manageable one, would emerge anew. More important, I doubt there is a plausible no degree capacity that can do the work this argument assigns to it. Take the capacity to set ends and make choices. Consider a being that has little brain power, but over the pattern of its life can set just a few ends and make just a few choices based on considering two or trey si mple alternatives.It sets one end (lunch, now) per decade three quantify over the course of its life. If there is a capacity to set ends, period, not admitting of degrees, this being possesses it. The berth is that it is clearly not merely the capacity to set ends, but fewthing more complex that renders a being a person in our eyes. What matters is whether or not one has the capacity to set sensible ends and to tear among alternative end at a reasonable pace, sorting through complex considerations that bear on the choice of ends and responding in a rational way to these considerations.But this capacity, along with any similar or related capacity that might be urged as a substitute for it, definedly admits of degrees. The kindred file would hold if we fileed to free will or moral autonomy as the relevant person- find capacity. It is not the ability to choose an end on ground of consideration for moral considerations merely, but the ability to do this in a nuanced and fine-g rained responsive way, that is plausibly deemed to entitle a being to personhood status.In general, we single show up rationality, the ability to respond appropriately to reasons, as the capacity that is pertinent to personhood, by itself or in happenstance with related abilities, and rationality so unders excessivelyd admits of degrees. Kant may well have held that the uses of reason that are indispensable in order to have a well-functioning conscience that can tell right from wrong are not very sophisticated and are well within the reach of all non crazy non retarded humans. Ordinary intelligence suffices. His discussions of applying the categorical compulsive test certainly convey this impression.But commentators tend to have got that there is no simple all-purpose moral test that easily functions all significant moral questions. thus Christine Korsgaard cautions that the categorical imperative test is not a Geiger counter for detecting the presence of moral duties, and B arbara Herman ob go tos that the occupation of the categorical imperative test to cases cannot be a mechanical procedure but relies on prior moral understanding by the agent and on the agents capacity to make relevant moral discriminations and judgments and to characterize her own proposed maxims perspicuously.These comments confirm what should be clear in any resultant Moral problems can be complex and difficult, and there is no discernible upper bound to the complexity of the reasoning required to master and perhaps solve them. But suppose I do the better(p) I can with my limited cognitive resources, I make a judgment as to what is morally right, however misguided, and I am conscientiously resolved to do what I take to be morally right. The capacity to do what is right can be f instrumented into two components, the ability to decide what is right and the ability to blackball oneself to do what one thinks is right.One might hold the latter capacity to be the true locus of huma n dignity and costy. Resisting temptation and doing what one thinks is right is noble and admirable even if ones conscience is a broken thermometer. However, one might doubt that being disposed to delineate ones conscience is unambiguously good when ones conscience is seriously in error. For one thing, moral flaws such(prenominal) as a lazy indisposition to hard thinking and an sycophantic deference toward established power and authority might play a large role in fixing the content of ones judgments of conscience.A conceited lack of healthy skepticism just ab let on ones cognitive powers might be a determinant of ones strong disposition to do whatever one thinks to be right. Even if Kant is correct that the good will, the will order unfailingly at what is truly right, has an absolute and unconditional worth, it is doubtful that the ambitious good will, a will directed toward what it takes to be right on whatever flimsy or solid grounds charm to it, has such worth. Take an extreme case Suppose a special person has a would-be good will that is unceasingly in error.This could be strong or righteous, so that the agent always does what he thinks is right, or weak and corrupt, so that the agent never does what she thinks is right. If the will is always in error, the odds of doing the right thing are increase if the would-be good will is weak and corrupt. Some might value more highly on consequential grounds the weak and corrupt erroneous will, even though the strong and righteous invariably erroneous will always shines like a treasure in its own right.And some might hold that quite aside from the expected consequences, playacting on a seriously erroneous judgment of right is inherently of lesser worth than acting on correct judgment of right. Even if the disposition to do what one thinks morally right is unassailable, its purported value does not provide a sound basis for asserting the equal worth and dignity of human persons. The capacity to act cons cientiously itself varies experimentally across persons like any other valued capacity.A accessible genetic endowment and favorable early socialization experiences bestow more of this capacity on some persons and less on others. If we think of an agents will as disposed more or less strongly to do what she conscientiously believes to be right, different individuals with the akin disposition will experience good and evil luck in facing temptations that exceed their resolve. Even if we assume that agents always have freedom of the will, it will be difficult to different degrees for different persons to exercise their free will as conscience dictates.Moreover, individuals will vary in their psychological capacities to dispose their will to do what conscience dictates. One might retreat further to the claim that all persons equally can try to dispose their will to do what is right, even if they will succeed in this enterprise to different degrees. But the ability to try is also a ps ychological capacity that we should expect would vary empirically across persons. At times Kant seems to appeal to epistemic grounds in reasoning from the goodness of the good will to the equal worth and dignity of all human persons.We dont know what anyones inner motivations are, even our own, so the judgment that anyone is firmly disposed to do what is right can never be confirmed. But sure the main issue is whether humans are so ordered that we ought to accord them fundamental equal moral status, not whether, given our beliefs, it is reasonable for us to act as if they are so ordered. The idea that there is a door of rational agency capacity such that any being with a capacity supra the threshold is a person equal in fundamental moral status to all other persons prompts a worry ab aside how to identify this threshold non arbitrarily.It might seem that and the variance mingled with nil capacity and some capacity would preclude the skeptical doubt that the line set at any posi tive level of capacity could just as well have been set higher or lower. Regarding the proposal to identify any above-zero capacity as qualifying one for personhood, we believe a being with barely a glimmer of capacity to perceive the good and the right and to dispose its will toward their attainment. The difference among none and some might be infinitesimal, after all.However, a threshold need not be razor-thin. Perhaps there is a line below which beings with rational capacities in this range are definitely not persons and a higher level such that all beings with capacities above this level are definitely persons. Beings with rational capacities that fall in the middle range or colour in area between these levels are near-persons. The levels can be set sufficiently far apart that the difference between scoring at the lower and the higher levels is undeniably of moral significance.But the difference between the rational capacities of the beings just above the higher line, call th em marginal persons, and the beings at the upper end of the racing shell who have saintly genius capacities, is not thereby shown to be insignificant. At the lower end we might depend persons like the villains depicted in the Dirty Harry Clint Eastwood movies. These unfortunates are not shown as having moral capacities which they are flouting, but or else as bad by reputation, and perhaps not entitled to full human rights.No doubt this is a crass outlook, but the question remains whether the compendium we can offer of the basis for human equality generates a refutation of it. Suppose someone asserts that the difference between the rational agency capacities of the most perceptive saints and the most unreflective and animalistic villains defines a difference in fundamental moral status that is just as important for morality as the difference between the rational agency capacities of near-persons and marginal persons. What mistake does this claim embody?COMMENTS ON KANTS ETHICAL THEORY Because we so commonly take it for granted that moral values are intimately connected with the goal of human well-being or happiness, Kants insistence that these two concepts are abruptly independent makes it difficult to grasp his point of view and easy to misunderstand it. The following comments are intended to help the you to annul the most common misunderstandings and appreciate the sort of outlook that characterizes what Kant takes to be the heart of the ethical life.Kants ethical theory is often cited as the paradigm of a deontological theory. Although the theory certainly can be seriously criticized, it remains probably the finest analysis of the bases of the concepts of moral normal and moral duty. Kants endeavor to ground moral duty in the nature of the human being as essentially a rational being marks him as the last slap-up Enlightenment thinker.In spite of the fact that his critical philosophy in epistemology and metaphysics brought an end to The Age of origi n, in ethics his attempt to derive the form of any ethical duty from the very nature of a rational being is the philosophical high water mark of the Enlightenments vision of humanity as essentially and uniquely rational.What Kant aims to provide is a metaphysics of morals in the sense of an analysis of the grounds of moral contract in the nature of a rational being. In other words, Kant aims to descend his ethical theory stringently by a priori reasoning from the concept of what it is to be a human person as a rational agent.The fact that people have the faculty of being able to use reason to decide how to act expresses the fundamental metaphysical doctrine -the basis or foundation in the nature of reality- on which Kants ethical theory is erected. Kant begins his treatise, The Fundamental Principles of the Metaphysics of Morals with the famous dramatic sentence Nothing can peradventure be conceived in the world, or even out of it, which can be called good without qualification , except a good will. 1. What does Kant mean by good without qualification?Obviously people try to stress and avoid umteen different sorts of things those things which they seek they call good, while those they try to avoid, they call bad. These goods which people seek may be divided into those which are sought-after(a) as means to some further end and those which they seek as good as ends in themselves. Obviously some things may be good as means to one end and bad as means to some other end. Different persons, do by different ends, will thus find different things good and bad ( congress to their different ends).More food is good to a starving man, but it is bad to one overweight. In order for something to be good without qualification it must not be merely good as means to one end but bad as means to some other end. It must be sought as good totally independently of serving as a means to something else it must be good in-itself. Furthermore, while one thing may be good as mean s sex act to a finical end, that end becomes a means relative to some other end. So a college diploma may be sought as good as a means for the end of a higher-paying job.And a higher-paying job may be good as a means to increased financial security and increased financial security may be good as a means to obtaining the necessities of life as well as a few of its luxuries. However, if we seek A only for the sake of B, and B only for the sake of C, and so forth , then there is never a confession for seeking A at the beginning of such a series unless there is something at the end of that series which we seek as a good in-itself not merely as means to some further end.Such an ultimate end would then be an absolute rather than a relative good. Kant means that a good will is good without qualification as such an absolute good in-itself, universally good in every instance and never merely as good to some yet further end. 2. why is a good will the only thing which is universally absolut ely good? Kants point is that to be universally and absolutely good, something must be good in every instance of its occurrence.He argues that all those things which people call good (including intelligence, wit, judgment, courage, resolution, perseverance, power, riches, honor, health, and even happiness itself) can become extremely bad and mischievous if the will which is to make use of them is not good. In other words, if we surmise a bad person (i. e. one who willed or wanted to do evil), who had all of these so-called goods (intelligence, wit, and so forth ), these very traits would make only that much worse his will to do what is wrong.(We would get the criminal master-mind of the ludicrous books. ) Even health often also cited as a good in- itself may serve to make a person insensitive and indifferent to the lack of good health in others. 3. Isnt happiness such a universal, absolute good in-itself? Kant answers clearly, No. However, many philosophers (the ones we call eud aemonists) have assumed the obvious answer to be Yes. entirely ancient eudaemonistic ethical theories as well as modern utilitarian theories closely define happiness as the absolute end of all ethical behavior.Such eudaemonistic ethical theories are attractive because of the fact that they make it easy to answer the question Why should I do what is morally right? For any eudaemonistic theory the answer will always be Because the morally right action is always ultimately in the interest of your own happiness. Since these theories generally assume that people really are do by a hope for their own happiness, their only problem is to show that the morally right action really does serve as the best means to obtain the end of happiness.Once you are led to see this, so such theories assume, the question Why should I do what is morally right? is automatically answered. Kant totally rejects this eudaemonistic way of ethical theorizing he calls decisions made according to such a comp uter science of what produces your own happiness prudential decisions and he distinguishes them sharply from ethical decisions. This is not because Kant thinks we are not motivated by a desire for happiness, in fact like the ancient philosophers, he takes it for granted that we are however, such motivation cannot be that which makes an action ethically right or wrong.The fact that an action might chasten to happiness cannot be the grounds of moral obligation. Kant regards the notion of happiness as both too indefinite and too empirical to serve as the grounds for moral obligation why we ought to do something. In the first place it is too indefinite because all people have very different sorts of talents, tastes and enjoyments which mean in effect that one persons happiness may be another persons misery. This is because the concept is empirical in the sense that the only way you can know whether what you seek will actually serve to bring you happiness is by experience.As Kant point s out, it is impossible that the most clear-sighted man should frame to himself a definite conception of what he really wills in this. Since we cannot know a priori onwards an action whether it really will be conducive to our happiness (because the notion is so indefinite that even the most clear-sighted amongst us cannot know everything that must form part of his own happiness) the desire for our own happiness cannot serve as a motive to determine our will to do this or that action. Moreover, Kant observes that even the general well-being and happiness with ones condition that is called happiness, can inspire pride, and often presumption, if there is not a good will to correct the influence of these on the mind. In other words happiness cannot be good without qualification for if we imagine it occurring in a person totally devoid of the desire to do what is right, it could very well lead to all sorts of immoral actions. 4. What does Kant mean by a good will? To act out of a goo d will for Kant means to act out of a sense of moral obligation or duty.In other words, the moral agent does a ill-tempered action not because of what it produces (its consequences) in foothold of human experience, but because he or she recognizes by reasoning that it is morally the right thing to do and thus regards him or herself as having a moral duty or obligation to do that action. One may of course as an added fact get some pleasure or other gain from doing the right thing, but to act morally, one does not do it for the sake of its desirable consequences, but rather because one understands that it is morally the right thing to do.In this respect Kants view towards morality parallels the Christians view concerning bow to Gods commandments, according to which the Christian obeys Gods commandments simply because God commands them, not for the sake of rewards in heaven after dying or from fear of punishment in hell. In a similar way, for Kant the rational being does what is mo rally right because he recognizes himself as having a moral duty to do so rather than for anything he or she may get out of it. 5. When does one act from a motive of doing ones duty?Kant answers that we do our moral duty when our motive is determined by a principle recognized by reason rather than the desire for any expected consequence or emotional feeling which may cause us to act the way we do. The will is defined as that which provides the motives for our actions. Obviously many times we are motivated by specific desires or emotions. I may act the way I do from a feeling of friendship for a particular individual, or from desire for a particular consequence. I may also be motivated by particular emotions of fear, or envy, or pity, etc.When I act in these ways, I am motivated by a desire for a particular end in Kants vocabulary I am said to act out of inclination. Insofar as an action is motivated by inclination, the motive to do it is contingent upon the desire for the particula r end which the action is imagined to produce. Thus as different rational agents might have different inclinations, there is no one motive from inclination common to all rational beings. Kant distinguishes acts motivated by inclination from those through on principle.For example someone may ask why I did a certain thing, and point out that it brought me no gain, or perhaps even made life a bit less winning to which I might reply, I know I do not stand to gain by this action, but I do it because of the principle of the thing. For Kant, this sort of state of mind is the essence of the moral consciousness. When I act on principle the sole factor determining my motive is that this particular action exemplifies a particular case falling under a general law or maxim. For Kant the mental butt by which the actor understands that a particular case falls under a certain principle is an exercise in reasoning, or to be more precise, what Kant called practical reason, reason used as a guide t o action. (Pure Reason is reason used to attain certainty, or what Kant called scientific knowledge. ) Since to have moral worth an action must be done on principle, and to see that a certain principle applies to a particular action requires the exercise of reason, only rational beings can be said to behave morally. 6. Why does Kant believe that to have moral worth an action must be done on principle rather than inclination?Kants argument here may seem strange to the contemporary outlook, for it assumes that everything in nature is designed to serve a purpose. Now it is an obvious fact that human beings do have a faculty of practical reason, reason applied to the guidance of actions. (Kant is of course fully aware the people often fail to employ this faculty i. e. they act non-rationally (without reason) or even absurdly (against what reason dictates) but he intends that his ethical theory is normative, prescribing how people ought to behave, rather than descriptive of how they act ually do behave.)If everything in nature serves some purpose then the faculty of practical reason must have some purpose. Kant argues that this purpose cannot be merely the attainment of some specific desired end, or even the attainment of happiness in general, for if it were, it would have been far better for nature simply to have endowed persons with an instinct to achieve this end, as is the case with the non- rational animals. Therefore, the fact that human beings have a faculty of practical reason cannot be explained by claiming that it allows them to attain some particular end.So the fact that reason can guide our actions, but cannot do so for the sake of achieving some desired end, leads Kant to the conclusion that the function of practical reason must be to allow humans as rational beings to apply general principles to particular instances of action, or in other words to engage in moral reasoning as a way of determining ones moral obligation what is the right action to do. T hus we act morally only when we act rationally to apply a moral principle to determine the motive of our action. 7. Do all persons have the same moral duties? According to Kant only rational beings can be said to act morally.Reason for Kant (as for all the Enlightenment thinkers) is the same for all persons in other words there isnt a poor mans reason versus a rich mans reason or a white mans reason versus a black mans reason. All persons are equal as potentially rational beings. Therefore, if reason dictates that one person, in a particular situation, has a moral duty to do a particular thing, then any person, in that same situation, would equally well have a duty to do that same thing. In this sense Kants reasoning parallels the way in which stoicism led Roman lawyers to the conclusion that all citizens are equal before the law.Thus Kant is a moral absolutist in the sense that all persons have the same moral duties, for all persons are equal as rational beings. But this absolutism does not mean that Kant holds that our moral duties are not relative to the situation in which we find ourselves. Thus it is quite possible for Kant to conclude that in one particular situation I may have a duty to slide by my promise, but in another situation (in which, for example, keeping a promise conflicts with a higher duty) I may equally well be morally obligated to break a promise. 8.Why is it that actions done for the sake of some end cannot have moral worth? Since what ones moral duties are in a particular situation are the same for all persons, ones moral duties must be independent of the particular likes and dislikes of the moral agent. Now any action which is motivated by the desire for some particular end presupposes that the agent has the desire for that end. However, from the simple concept of a rational being it is not possible to deduce that any particular rational being would have any particular desired ends.Most people, of course, desire to seek pleasure and av oid pain, but there is no logical contradiction involved in the notion of a rational being who does not desire pleasure or perhaps who desires pain. Thus reason does not dictate that any particular rational being has any particular end. But if the desire for a particular end gave an action its moral worth, then only those rational beings who happened in fact to desire that end would regard such actions as good, while those that desired to avoid such an end, would regard the action as bad. (Thus for example eudaemonistic theories which assume the end of achieving happiness is what gives an action its moral value, would serve to induce only those beings who happened to have the desire for happiness to behave morally. For those rational beings who happened to desire to avoid happiness, there would be no incentive to behave morally and what appears good to the happiness-seeker will appear positively bad to one who seeks to avoid happiness. ) But, as we have seen above, Kants absolutism reaches the conclusion that moral obligation is the same for all persons.Thus the ground of moral obligation, what makes an action a moral duty, cannot lie in the end which that act produces. 9. What does reason tell us about the principle that determines the morally dutiful motive? Since Kant has ruled out the ends (i. e. the consequences) which an act produces as well as any motive but those determined by the application of principle as determining moral duty, he is faced now with the task of deriving the fundamental principles of his ethical theory solely from the concept of what it is to be a rational being.He now argues (in a very obscure manner) that from this notion of what is demanded by being rational, he can deduce that it would be irrational to act on any principle which would not apply equally to any other actor in the same situation. In other words, Kant claims that reason dictates that the act we are morally obligated to do is one which is motivated by adherence to a p rinciple which could, without inconsistency, be held to apply to any (and all) rational agents.This fundamental ethical principle, which is commonly called The Categorical Imperative, Kant summarizes with the statement that I am never to act otherwise than so that I could also will that my maxim become a universal law. Kants claim that Reason demands the moral agent to act on a universal law thus in many ways parallels Jesus dictum that God commands that those who love Him obey The Golden Rule. 10. What is a categorical imperative? Any statement of moral obligation which I make the principle of my action (my maxim in Kants vocabulary), in the context of a specific situation, constitutes an imperative. I might, in such a situation, choose to act on a statement of the form, If I desire some specific end (e. g. happiness, maximum pleasure, power, etc. ), then I ought to do such and such an action. In doing so I would be acting on what Kant calls a hypothetical imperative. However, Kant has already ruled out ends as the grounds for moral obligation thus hypothetical imperatives cannot serve as the basis for determining my moral duty. However, if I act on a principle which has the form, In circumstances of such and such a character, I ought to.