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H. A. Prichard

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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:
2020: 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. 2032: 226:
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 280:
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 1386: 717: 1979: 710: 1483: 1401: 1528: 1815: 1473: 1054: 1071: 2098: 2093: 1478: 1733: 1421: 1042: 1675: 1543: 1017: 1972: 1533: 1488: 1468: 2083: 1650: 1558: 1493: 2088: 2063: 1707: 1600: 1518: 1498: 1463: 1396: 1356: 306: 218: 1810: 1371: 1441: 1376: 733: 198: 1635: 641: 243:
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 Henrietta Ross who had been born in India in 1875. She helped form
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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 British moral philosophers), Oxford University Press, 2002,
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Prichard, along with other intuitionists, adopts a foundationalist approach to morality.
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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:: 665:, 661:, 644:, 640:, 605:) 570:, 542:. 532:12 530:. 526:. 495:. 485:21 483:. 477:. 463:^ 445:30 402:. 398:. 383:^ 366:. 309:" 230:. 1019:e 1012:t 1005:v 726:e 719:t 712:v 603:. 578:: 550:. 509:. 491:: 457:. 415:. 377:. 317:. 305:"

Index

London
Oxford
New College, Oxford
Mabel Henrietta Ross
20th-century philosophy
Western philosophy
School
Analytic philosophy
Ethical intuitionism
John Cook Wilson
H. H. Price
Ethics
Ethical intuitionism
Clifton College
New College, Oxford
Greats
Hertford College
Trinity College
White's Professor of Moral Philosophy
Corpus Christi College
ethical intuitionism
Does Moral Philosophy Rest on a Mistake?
normative
John Rawls
Utilitarianism
ethical intuitionist
Foundationalism
epistemology
Walter Sinnott-Armstrong
Kant's Theory of Knowledge

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