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i
John Deigh
1
iv
1
Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
Press in the UK and certain other countries.
1 3 5 7 9 8 6 4 2
Printed by Sheridan Books, Inc., United States of America
v
Contents
Acknowledgments ix
Sources xi
viii Contents
Index 271
ix
Acknowledgments
I tried out most of the essays in this volume before various audiences at con-
ferences, meetings of professional organizations, departmental colloquia, and
research institute workshops. I am grateful for the interest that was shown and
for the many helpful comments I received at these events. I have benefited
too from the input of friends, colleagues, and students who read one or more
of these essays in draft. I wish, particularly, to thank Daniel Brudney, Brad
Cokelet, David Dolinko, Kathleen Higgins, Robert Kane, Herbert Morris,
Martha Nussbaum, Larry Sager, Michael Stocker, and Paul Woodruff. My
discussions with them over the years about my ideas have been immensely
valuable. Similarly, years of discussions with Jonathan Adler and Robert
Solomon, and a memorable seminar on emotions that Solomon and I jointly
taught, were enormously helpful to me. Unfortunately, their untimely deaths
prevent me from also thanking them on this occasion.
The three essays on punishment with which the collection concludes
came about from my participation in a working group on the problems of rein-
tegration into society that confront felons who have served significant time in
prison. The group was sponsored by the Institute for Criminal Justice Ethics
at John Jay College, and I am grateful to Jonathan Jacobs, Director of the
ix
x
x Acknowledgments
Institute, and the other members of the group for the rich and illuminating
discussions we had about these problems.
I wish to thank Peter Ohlin, my editor at Oxford University Press, for his
interest and support as well as his help in putting this collection together.
Abigail Johnson and Isla Ng also helped with the Press’s editing and pro-
duction of the collection, and I thank them too for their assistance. Sarah
Shamburg assisted me in preparing the manuscript for production and
securing the needed permissions for reprinting the previously published
essays. I am very grateful to her for her help. I am grateful too for the institu-
tional support in the form of research leaves, funds, and assistance that I re-
ceived from the University of Texas at Austin.
I had the good fortune early in my career to study with Herbert Morris,
who supervised my Ph.D. dissertation. Many of the seminal ideas in my work
came from our conversations and his guidance during the years I worked
on the dissertation. Since then he has continued to be a friend and mentor
whose encouragement and support, comments and criticism, I treasure. Not
long ago he introduced me to the depth of thought in Poussin’s paintings.
My choice of Spring as cover art for this collection was made in tribute to a
wonderful friendship of more than forty years.
xi
Sources
2. “William James and the Rise of the Scientific Study of Emotion” is a contri-
bution to a special section on William James’s theory of emotions in Emotion
Review 8 (2016): 56–61. It is reprinted by permission of Sage Publications Ltd.
xi
xi
xii Sources
Sources xiii
the Institute for Criminal Justice Ethics at John Jay College, CUNY. The last
part is taken from my contribution to the Fred Berger Prize symposium on Kit
Wellman’s article “The Rights Forfeiture Theory of Punishment” at the American
Philosophical Association’s Pacific Division meeting in 2015. It is reprinted by
permission of Cambridge University Press.
xvi
xv
Introduction: Naturalism
in Ethics
1
2
2 Introduction
with such expertise could teach a craft. His mistake, according to Protagoras,
was due to his looking in the wrong place for teachers of virtue. Because all
or nearly all citizens were equipped with justice and conscience and all or
nearly all exhibited these traits in their daily lives, any citizen, with the ex-
ception of the few who had turned against the city, were suitable teachers. In
fact, Protagoras maintained, one often found ordinary as well as distinguished
citizens in their engagement with the young teaching them virtue as natu-
rally as they taught them Greek.
Naturalism reached its zenith in ancient philosophy with Aristotle’s eth-
ical writings. Aristotle’s program in ethics was to answer through the study
of human psychology the questions that Socrates had asked about how one
should live and about the nature of virtue. A deep understanding of the parts
and workings of the human soul, Aristotle believed, would show what a good
life consisted in and how through the development and exercise of the in-
tellectual and moral virtues it could be achieved. To be sure, Plato too un-
dertook to answer the same Socratic questions through a study of human
psychology. He too thought that our coming to understand the parts and
workings of the human soul would show us which life was the best for human
beings and how one could acquire the virtues necessary to live it. And Plato,
needless to say, was no naturalist. The difference between the two, however,
is that Plato, unlike Aristotle, attributed to the rational part of the soul powers
that gave it access to an intelligible world whose constituents were immu-
table and eternal and that made the soul itself immortal. Aristotle opposed
Plato on these points. While he held that the rational part of the soul distin-
guished human beings from other animals, he understood the human soul
to function entirely within the natural world. Its rational part belonged to the
natural world no less than the parts that he identified as common to all ani-
mals. His answers to Socrates’s questions thus came entirely from a study of
natural phenomena.
The naturalist tradition in ethics went into hibernation during the
Middle Ages. Its dormancy was due to the dominance of Christian thought
throughout the period. Christian thought had merged with Neoplatonism in
the last century of the Roman Empire, and this merger, abetted by Augustine’s
making the doctrine of free will one of its fixtures, effectively excluded nat-
uralism from moral philosophy for the millennium that followed. Indeed,
the doctrine of free will, which Augustine had advanced to absolve God
of any responsibility for human sin, was the most important contributor to
the silencing of naturalism during the medieval period. The rediscovery of
Aristotle’s ethical treatises in the thirteenth century initiated some movement
towards a change in this situation. The great influence of these treatises on
3
Introduction 3
DÉCADENCE DE ROME
AU LION D’ANDROCLÈS
L’ I S L A M
L’ A N N E U F D E L’ H É G I R E
Le prêtre
Dit: Va donc! et frappa l’arbre de son bâton.
Le cèdre, enraciné sous le mur du santon,
N’eut pas même un frisson et demeura paisible.