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situations in which we find ourselves. At this stage our attitude to these obligations is one of unquestioning confidence. But inevitably the appreciation of the degree to which the execution of these obligations is contrary to our interest raises the doubt whether after all these obligations are, really obligatory, i.e., whether our sense that we ought not to do certain things is not illusion. We then want to have it proved to us that we ought to do so, i.e., to be convinced of this by a process which, as an argument, is different in kind from our original and unreflective appreciation of it. This demand IS, as I have argued, illegitimate. Hence in the first place, if, as is almost universally the case, by Moral
Philosophy is meant the knowledge which would satisfy this demand, there is no such knowledge, and all attempts to attain it are doomed to failure because they rest on a mistake, the mistake of supposing the possibility of proving what can only be apprehended directly by an act of moral thinking.
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have some premises. If the person is not justified in believing its premises, that argument cannot make that person justified in believing its conclusion. But, if the personis to be justified in believing those new premises, then the believer needs an-other argument for those premises. That argument must itself have further premises. And so on. The simplest way to stop this regress is simply to stop. If a believer can work back to a premise that the believer is justified in believing without being able to infer that premise from anything else, then there is no new premise to justify, so the regress goes no further. That is how foundationalists stop the regress in general epistemology. Moral intuitionists apply foundationalism to moral beliefs as a way to stop the skeptical regress regarding moral beliefs.
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guarantee the accuracy of their moral intuitions. Clearly, observations can be misleading. For instance, if someone sees a pencil in water, he may conclude that the object in the water is bent. However, when he pulls the pencil from the water, he sees that it is straight. The same can occur with moral intuition. If one begins to doubt one's intuition, one should try to imagine oneself in the moral dilemma related to the decision. If the intuition persists, then the intuition is accurate. Prichard further supports these claims by pointing out how it is illegitimate to doubt previously believed moral intuitions:
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255:, meaning he believed that it is through our moral intuitions that we come to know right and wrong. Further, while he believes that moral obligations are justified by reasons, he does not believe that the reasons are external to the obligation itself. For instance, if a person is asked why he ought not to torture chipmunks, the only satisfying answer that could be given is that he ought not to torture chipmunks.
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concerning obligation (even statements about what is good) and because there is no need to do so since common sense principles of moral obligation are self-evident. The essay laid the groundwork for ethical intuitionism and provided inspiration for some of the most influential moral philosophers, such as
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as not being capable of forming obligations. He states that one cannot justify an obligation by pointing to the consequences of the obligated action because pointing to the consequences only shows that the action is desirable or advisable, not that it is obligatory. In other words, he claims that,
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premises, for the principles of obligation that we pre-philosophically accept, such as the principle that one ought to keep one's promises or that one ought not steal. This is a mistake, he argued, both because it is impossible to derive any statement about what one ought to do from statements not
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With these considerations in mind, consider the parallel which, as it seems to me, is presented though with certain differences by Moral
Philosophy. The sense that we ought to do certain things arises in our unreflective consciousness, being an activity of moral thinking occasioned by the various
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One central problem in moral epistemology, as in general epistemology, is the skeptical regress argument. It seems that, if a person is justified in holdinga certain moral belief, that person must have some reason to believe it. That reason must be expressible in some argument. That argument must
189:(ancient history and philosophy), taking first-class honours in 1894. He also played tennis for Oxford against Cambridge. On leaving Oxford, he spent a brief period working for a firm of solicitors in London before returning to Oxford, where he spent the rest of his life, first as a Fellow of
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Therefore, Prichard concludes that just as observation of other people necessitates that other people exist, observation of a moral obligation necessitates that the obligation exists. Prichard finishes his essay by answering a few obvious problems. Most notably, he explains how people should
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which states that there are certain fundamental principles which are the basis for all other knowledge. In the case of ethics, foundationalists hold that certain fundamental moral rules are their own justification.
177:(30 October 1871 – 29 December 1947) was an English philosopher. He was born in London in 1871, the eldest child of Walter Stennett Prichard (a solicitor) and his wife Lucy. Harold Prichard was a scholar at
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while utilitarianism may encourage people to do actions which a moral person would do, it cannot create a moral obligation to do those actions.
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Prichard married in 1899 to a lecturer Mabel
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William J. O'Brien, "H.A. Prichard's Moral
Epistemology" Doctoral Dissertation, University of Iowa, 1988.
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by H.A. Prichard, (Volume 3 of
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Prichard, along with other intuitionists, adopts a foundationalist approach to morality.
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1921:Student life
1676:Smith School
1422:Biochemistry
1316:Campion Hall
1060:Irene Tracey
984:Jeff McMahan
666:
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264:epistemology
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2069:1947 deaths
2059:1871 births
1606:Pitt Rivers
1519:Archaeology
1226:St Antony's
1191:New College
977:John Broome
590:(in print:
562:Ross, David
534:: 305–306.
447:, 307–308.
2053:Categories
1776:Ice hockey
1754:Dancesport
1539:Government
1397:Philosophy
1348:Humanities
1266:Somerville
1261:St Peter's
1246:St Hilda's
1043:Chancellor
1036:Leadership
638:H.H. Price
612:References
585:20 January
271:explains:
228:John Rawls
1786:Quidditch
1534:Economics
1489:Materials
1469:Chemistry
1437:Pathology
1291:Worcester
1256:St John's
1251:St Hugh's
1221:St Anne's
1181:Mansfield
1111:Brasenose
1101:All Souls
1067:Registrar
540:1533-6077
223:normative
59:, England
44:, England
2025:Category
1936:The Mays
1929:Cherwell
1771:Handball
1759:Football
1524:Business
1372:Classics
1236:St Cross
1206:Pembroke
1196:Nuffield
1176:Magdalen
1141:Hertford
1092:Colleges
291:Writings
217:in his "
1956:Related
1881:Venues
1833:Cuppers
1806:Women's
1764:Women's
1749:Cycling
1744:Cricket
1689:centres
1499:Physics
1464:Biology
1377:History
1286:Wolfson
1271:Trinity
1211:Queen's
1171:Lincoln
1166:Linacre
1156:Kellogg
1106:Balliol
696:at the
648:, 1947.
548:3050553
411:19 June
373:22 July
2037:Portal
1963:People
1796:Rowing
1739:Boxing
1727:Sports
1281:Wadham
1216:Reuben
1186:Merton
1126:Exeter
627:
546:
538:
499:
451:
187:Greats
151:Ethics
110:School
99:Region
75:Spouse
57:Oxford
42:London
1823:Rugby
1801:Men's
1392:Music
1201:Oriel
1151:Keble
1146:Jesus
675:(ed.)
544:JSTOR
350:Notes
1791:Polo
625:ISBN
587:2023
536:ISSN
497:ISBN
480:Mind
449:ISBN
413:2012
375:2020
311:Mind
50:Died
31:Born
1549:Law
1367:Art
687:at
576:doi
489:doi
89:Era
2055::
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463:^
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305:"
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