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Moral Philosophy A-Z

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Moral Philosophy A-Z

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1. faculty

Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).The theory that moral judgements assert or report approval or disapproval, e.g. 'Murder is wrong' means 'Most people disapprove of murder'.A mental capacity or ability, such as sight, the ability to feel fear, and reason.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).

2. function argument

The theory that moral judgements assert or report approval or disapproval, e.g. 'Murder is wrong' means 'Most people disapprove of murder'.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).A mental capacity or ability, such as sight, the ability to feel fear, and reason.

3. mind-independent

A mental capacity or ability, such as sight, the ability to feel fear, and reason.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).The theory that moral judgements assert or report approval or disapproval, e.g. 'Murder is wrong' means 'Most people disapprove of murder'.

4. subjectivism

A mental capacity or ability, such as sight, the ability to feel fear, and reason.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).The theory that moral judgements assert or report approval or disapproval, e.g. 'Murder is wrong' means 'Most people disapprove of murder'.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).

5. Hume's 'fork'

Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).We can have knowledge of just two sorts of claim: the relations between ideas and matters of fact.A mental capacity or ability, such as sight, the ability to feel fear, and reason.

6. justice in rectification

Justice concerning how to correct an injustice.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).A mental capacity or ability, such as sight, the ability to feel fear, and reason.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).

7. belief

Affirmation of, or conviction regarding, the truth of a proposition. E.g. 'I believe that the grass is green.'A mental capacity or ability, such as sight, the ability to feel fear, and reason.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).

8. contradiction in conception

In Kantian ethics, the test for whether we can will a maxim to become universal law can be failed if it would somehow be self-contradictory for everyone to act on that maxim.A mental capacity or ability, such as sight, the ability to feel fear, and reason.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).

9. utility, principle of

The defining principle of act utilitarianism: 'that principle which approves or disapproves of every action whatsoever, according to the tendency which it appears to have to augment or diminish the happiness of the party whose interest is in question' (Bentham).A mental capacity or ability, such as sight, the ability to feel fear, and reason.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).

10. voluntary

A mental capacity or ability, such as sight, the ability to feel fear, and reason.According to Aristotle, we act voluntarily when we act as we choose. We know what we are doing, and we bring it about ourselves.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).

11. hedonic calculus

see felicific calculusAristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).A mental capacity or ability, such as sight, the ability to feel fear, and reason.

12. anti-realism, moral

The theory that claims that there are no moral properties. Error theory and moral non-cognitivism are both anti-realist.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).A mental capacity or ability, such as sight, the ability to feel fear, and reason.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).

13. non-voluntary

Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).A mental capacity or ability, such as sight, the ability to feel fear, and reason.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).According to Aristotle, an action is non-voluntary if it is done from ignorance and if the ignorance is lifted, the agent does not regret the action.

14. meaning, emotive

A mental capacity or ability, such as sight, the ability to feel fear, and reason.The aspect of the meaning of a sentence that expresses or evokes an emotion.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).

15. error theory

The theory that moral judgements make claims about objective moral properties, but that no such properties exist. Thus moral judgements are cognitive, but are all false. Moral language, as we mean to use it, rests on a mistake.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).A mental capacity or ability, such as sight, the ability to feel fear, and reason.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).

16. pleasures, higher and lower

According to Mill, one pleasure is higher than another if almost everyone who is 'competently acquainted' with both prefers one over the other. Higher pleasures include thought, feeling and imagination, while lower pleasures involve the body and senses.A mental capacity or ability, such as sight, the ability to feel fear, and reason.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).

17. good

Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).A mental capacity or ability, such as sight, the ability to feel fear, and reason.In ethics, what is good provides a standard of evaluation and what we should aim at in our actions and lives.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).

18. open question argument

Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).A mental capacity or ability, such as sight, the ability to feel fear, and reason.Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).Moore's argument that identifying the property 'good' with any other property is never correct because whether that property is, in fact, good is an open question (logically, it can receive a yes or no answer), whereas whether good is good is not an open question.

19. eudaimonia

Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).Often translated as 'happiness', but better understood as 'living well and faring well'. According to Aristotle, eudaimonia is not subjective and is not a psychological state, but an objective quality of someone's life as a whole. It is the final end for human beings.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).A mental capacity or ability, such as sight, the ability to feel fear, and reason.

20. value judgement

A judgement regarding whether something is good or bad in some way.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).A mental capacity or ability, such as sight, the ability to feel fear, and reason.

21. sentience

A mental capacity or ability, such as sight, the ability to feel fear, and reason.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).The ability to feel, perceive, or experience subjectively, in particular the capacity to experience pleasure and pain.

22. character

Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).A mental capacity or ability, such as sight, the ability to feel fear, and reason.A person's habitual dispositions regarding what they feel, how they think, how they react, the choices they make, and the actions they perform, under different circumstances.Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).

23. direction of fit

Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).The direction of the relation between mind and world. In one direction, the mind 'fits' the world, as in belief. We change our beliefs to fit the facts. In the other direction, the world 'fits' the mind, as in desire. We act on our desires to change the world to satisfy our desires.A mental capacity or ability, such as sight, the ability to feel fear, and reason.

24. applied ethics

Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).A mental capacity or ability, such as sight, the ability to feel fear, and reason.The branch of ethics concerned with the application of normative ethical theories to particular issues, such as lying or stealing.

25. naturalism, moral

Not depending on a mind for existence or definition. According to realism in perception, physical objects are mind-independent; according to moral realism, moral properties are mind-independent (in some important way).A form of moral realism that claims that moral properties are natural properties. According to reductive naturalism, moral properties are identical with certain properties that can be identified through sense experience and science, e.g. the claim that goodness is happiness understood as pleasure (a psychological property). According to non-reductive naturalism, moral properties are natural - related to human nature - but not a kind of property that science can investigate, e.g. the good life is eudaimonia (a complex psychological, rational and normative property).Aristotle's argument that the human good (eudaimonia) will be achieved by performing our characteristic activity (ergon) well. Traits that enable us to fulfil our ergon, which is rational activity, are virtues (arête).A mental capacity or ability, such as sight, the ability to feel fear, and reason.

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25 Questions

❤ If you liked Fatskills, consider supporting us by checking out The Life Manuals You Never Got.

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All trademarks, logos and brand names are the property of their respective owners. All company, product and service names used in this website are for identification purposes only. Use of these names, trademarks and brands does not imply endorsement.

About | Explore | User Guide | Topics | Subjects | Doubt Solver | Career Aptitude Test | Answers | Free Tools | OSHA Basics Quiz | What Should We Know?
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Without work one finishes nothing. - Ralph Waldo Emerson
© 2026 Fatskills.com