Moral obligations can be rationally justified without appealing to supernatural entities.
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Scholarly sources in philosophy and ethics demonstrate that moral obligations can be understood and defended through rational, contractualist frameworks and objective moral theories without relying on supernatural entities.
Contractualist moral theories view morality as a matter of mutually beneficial agreements among rational agents. Compared to its rivals in moral philosophy-consequentialism, deontology, and virtue ethics-contractualism has only recently started to attract attention in empirical work on the cognitive science of morality. Is it fruitful to adopt a contractualist lens to better understand how moral cognition works? After introducing the main contractualist theories in contemporary moral philosophy, I present five reasons to take inspiration from this family of normative theories to develop descriptive accounts of morality. Then, I review how the contractualist framework has been used to contribute to our understanding of moral cognition at three interrelated levels of analysis: Morality's evolutionary logic, its cognitive organization, and the specific cognitive processes and forms of reasoning involved in moral judgment and decision making. First, several evolutionary accounts of morality argue that its evolutionary logic must be understood in contractualist terms. Second, resource-rational contractualism proposes that the subcomponents of moral cognition-including well-studied rule- and outcome-based mechanisms, and much less studied agreement-based processes-are organized to efficiently approximate the outcome of explicit negotiation under resource constraints. Third, recent empirical developments suggest that three characteristically contractualist forms of reasoning-virtual bargaining, we-reasoning, and universalization-can be involved in producing moral judgments and decisions in a variety of contexts. Beyond the traditional distinction between rules and consequences, these various research programs open a third way for the cognitive science of morality, one based on agreement. This article is categorized under: Psychology > Reasoning and Decision Making Economics > Interactive Decision-Making Philosophy > Value.
The Plantinga Project Jerry Walls, Trent Dougherty. OBJECTIVE MORAL OBLIGATIONS Most people, believers and ... without the need for supernatural assistance. One consideration in favor of moral realism with respect to moral ...
Two Dozen (or so) Arguments for God expands Alvin Plantinga's seminal article "Two Dozen (or so) Theistic Arguments." Each of Plantinga's original suggestions is developed here by a wide variety of accomplished scholars. This collection both presents ground-breaking research and lays the foundations for research projects for years to come.
cannot qualify as rationally justified , as it would need to be in order to qualify as moral knowledge. In ... truth to support the idea that we can speak of justified moral beliefs that are “true” — without implying ... reasoning in a diverse group can reveal these moral beliefs to be the better justified among the alternatives ...
Progress is being made in transitioning from clinicians who are torn between caring for patients and populations, to clinicians who are partnering with patients to care for patients as people. However, the focus is still on what patients and others can do for patients, however defined. For clinicians whose interests must be similarly respected for their own sake and because they are integrally related to those of patients, what can and should patients do? Patients can be exempted from some normal social roles but are generally recognized to have moral obligations in health care. One of these obligations is caregiving to clinicians within the limits of each patient's capability. My paper moves this obligation beyond the ceremonial order of etiquette characterizing public statements on how patients should relate to others. It goes beyond a patient-centred ethic that is consumerist in nature, to a person-centred one that recognizes patients typically as moral agents who are dignified by recognizing the obligation to give as well as receive care as sincere benevolence. This obligation derives objective justification from divine command. It is also consistent, however, both with what people, if ignorant of their social role, would objectively produce for a hypothetical social contract, and with virtues constitutive of human nature and a relational and communitarian understanding of what it is to be a person. Including sentiment (intuition) and personal conscience, this relational identity makes caregiving intrinsically meaningful, yet caregiving also has an instrumental value to patients and clinicians. Its self-enforcement by patients will depend on their moral code and on society making caregiving achievable for them. A moral obligation for patient caregiving may then be specified to require patients to reflect on and invest in relationships in which they can feel and show care for others sincerely and respectfully.
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