Integrating ethics into technical courses: Micro-insertion

Perhaps the most common reason science and engineering faculty give for not including “ethics” (that is, research ethics, engineering ethics, or some discussion of professional responsibility) in their technical classes is that “there is no room”. This article 1) describes a technique (“micro-insertion”) that introduces ethics (and related topics) into technical courses in small enough units not to push out technical material, 2) explains where this technique might fit into the larger undertaking of integrating ethics into the technical (scientific or engineering) curriculum, and 3) concludes with some quantified evidence (collected over more than a decade) suggesting success. Integrating ethics into science and engineering courses is largely a matter of providing context for what is already being taught, context that also makes the material already being taught seem “more relevant”.     

The virtues of belief: toward a non-evidentialist ethics of belief-formation

William Kingdon Clifford famously argued that “it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence.” His ethics of belief can be construed as involving two distinct theses—a moral claim (that it is wrong to hold beliefs to which one is not entitled) and an epistemological claim (that entitlement is always a function of evidential support). Although I reject the (universality of the) epistemological claim, I argue that something deserving of the name ethics of belief can nevertheless be preserved. However, in the second half of the paper I argue that Clifford’s response to the problem of unethical belief is insufficiently attentive to the role played by self-deception in the formation of unethical beliefs. By contrasting the first-person perspective of a doxastic agent with the third-person perspective of an outside observer, I argue that unethical belief is a symptom of deficiencies of character: fix these, and belief will fix itself. I suggest that the moral intuitions implicit in our response to examples of unethical belief (like Clifford’s famous example of the ship owner) can better be accounted for in terms of a non-evidentialist virtue ethics of belief-formation, and that such an account can survive the rejection of strong versions of doxastic voluntarism.

Joseph Butler, “Upon Self-Deceit” (1726)

     

Should Engineering Ethics be Taught?

Should engineering ethics be taught? Despite the obvious truism that we all want our students to be moral engineers who practice virtuous professional behavior, I argue, in this article that the question itself obscures several ambiguities that prompt preliminary resolution. Upon clarification of these ambiguities, and an attempt to delineate key issues that make the question a philosophically interesting one, I conclude that engineering ethics not only should not, but cannot, be taught if we understand “teaching engineering ethics” to mean training engineers to be moral individuals (as some advocates seem to have proposed). However, I also conclude that there is a justification to teaching engineering ethics, insofar as we are able to clearly identify the most desirable and efficacious pedagogical approach to the subject area, which I propose to be a case study-based format that utilizes the principle of human cognitive pattern recognition.     

Friedrich Schlegel and the Character of Romantic Ethics

Recent years have witnessed a rehabilitation of early German Romanticism in philosophy, including a renewed interest in Romantic ethics. Friedrich Schlegel (1772–1829) is acknowledged as a key figure in this movement. While significant work has been done on some aspects of his thought, his views on ethics have been surprisingly overlooked. This essay aims to redress this shortcoming in the literature by examining the core themes of Schlegel’s ethics during the early phase of his career (1793–1801). I argue that Schlegel’s position stands out against both the dominant Kantianism of his era, as well as against some of fellow Romantics. I show how Schlegel anticipates contemporary philosophers such as Bernard Williams, Harry Frankfurt, John McDowell, and Stanley Cavell in both his criticisms of traditional moral theory and in his attempts to develop a positive position.     

Psychopathy and Responsibility

Some philosophers have argued that the psychopath serves as the ultimate test of the limits of moral responsibility. They hold that the psychopath lacks a deep knowledge of right and wrong, and that Kant's ethics arguably offers the most plausible account of this moral knowledge. On this view, the psychopath's lack of moral understanding is due to a cognitive failure involving practical reason. I argue that the deep knowledge of right and wrong consists of emotional and volitional components in addition to a cognitive one. Hence it is mistaken to claim that the psychopath's moral deficiency is due solely to a cognitive failure, or that his lack of the deep knowledge of right and wrong can be explained entirely in terms of a defect of practical reason. I refer to empirical research to show that the Kantian model of practical reason does not provide a satisfactory account of responsibility of the psychopath in particular or of moral agents in general. On the basis of both philosophical and empirical considerations, I argue that the psychopath is at least partly responsible for his behaviour.     

Business ethics and computer ethics: The view from Poland

An Aristotelian approach to understanding and teaching business ethics is presented and defended. The newly emerging field of computer ethics is also defined in an Aristotelian fashion, and an argument is made that this new field should be called “information ethics”. It is argued that values have their roots in the life and practices of a community; therefore, morality cannot be taught by training for a special way of reasoning. Transmission of values and norms occurs through socialization — the process by which an individual absorbs not only values but also the whole way of life of his or her community. It follows that business ethics and information ethics can be considered kinds of socialization into a profession: role learning and acquiring a new self-identification. This way of understanding fields of applied ethics is especially important for their proper development in Central-Eastern Europe because of endemic factors which are the result of recent political developments there.     

Ground zero for a post-moral ethics in J. M. Coetzee’s Disgrace and Julia Kristeva’s melancholic

Perhaps no other novel has received as much attention from moral philosophers as South African writer J. M. Coetzee’s Disgrace. The novel is ethically compelling and yet no moral theory explains its force. Despite clear Kantian moments, neither rationalism nor self-respect can account for the strange ethical task that the protagonist sets for himself. Calling himself the dog man, like the ancient Cynics, this shamelessly cynical protagonist takes his cues for ethics not from humans but from animals. He does not however claim much in the way of empathy or understanding of animals, and his own odd motives remain a puzzle throughout the stages of his ethical transformation. Many scholars approach Coetzee’s text through an ethics of alterity, and even argue that Disgrace is exemplary in this regard. Kristeva’s rendition of alterity ethics brings us close to the novel’s vision, and yet the novel points towards a more primordial basis for ethics in the search for meaning through the human encounter with other animal species.     

Honesty and inquiry: W.K. Clifford’s ethics of belief

ABSTRACT

W.K. Clifford is widely known for his emphatic motto that it is wrong, always everywhere, and for anyone, to believe anything upon insufficient evidence. In fact, that dictum and Clifford’s condemnation of a scheming self-deceptive shipowner sum up how his ethics of belief is most often remembered and how it has been subsequently interpreted. In contrast to other recent interpretations, we argue that the motto is misleading as a guide to Clifford’s position. It is best understood as essentially a rhetorical flourish. Moreover, in important ways the scheming shipowner is not stereotypical of the kind of believer Clifford thought blameworthy. A careful study of Clifford’s various writings on the ethics of belief finally reveals him not to be an evidentialist in the Humean tradition. Rather, inspired by Charles Darwin’s work in moral psychology, he applied an evolutionary-functional virtue ethics to the doxastic realm. This perspective allows a fruitful examination of his engagement with contemporaries like Matthew Arnold. It also allows us to recognize him as a predecessor to modern attributionist accounts of blameworthy belief.     

Horribly Wrong

Moral horror is an extreme emotional response to that which violates things we regard as sacred. In Robert Merrihew Adams's view, horror is a response to badness and not to wrongness, and so one could properly regard some actions as horrible but not wrong. In contrast, I argue that horror, when directed toward actions, is only appropriate for wrong actions. The reason is that horror involves moral disgust, and agents who committed a horrible action would have self‐disgust, that is, they would be repulsive to themselves. I argue, with reference to killing in combat and in self‐defense, that those who have done no wrong should not be in such a state.     

How to Think About Virtue and Right

Abstract

Robert Johnson argues that virtue ethical accounts of right action fail because they cannot take account of the fact that there are things we ought to do precisely because we do not possess virtuous character traits. Self-improving actions are his paradigm case and it would indeed be a problem if virtue ethics could not make sense of the propriety of self-improvement. To solve this serious problem, I propose that virtue ethics ought to define right action in terms of the virtuous agent's reasons for action instead of defining right action in terms of the actions that the virtuous agent performs. I argue that this revised definition of right action makes sense of the Tightness of self-improving actions and that it can be given a genuinely virtue ethical interpretation.     

Skeptical theism and the challenge of atheism

Skeptical theists hold that we should be skeptical about our ability to know the reasons that God would have for permitting evil, at least in particular cases. They argue for their view by setting aside actions that are wrong in themselves and focusing their attention on actions that are purportedly right or wrong simply in terms of their consequences. However, I argue in this paper that once skeptical theists are led to take into account actions that are wrong in themselves, as they must, they cannot escape the conclusion that there is a logical contradiction between the existence of an all-good, all-powerful God and what would have to be God’s permission of the significant and horrendous evil consequences of immoral actions found in our world.

     

A New Mixed View of Virtue Ethics, Based on Daniel Doviak’s New Virtue Calculus

In A New Form of Agent-Based Virtue Ethics, Daniel Doviak develops a novel agent-based theory of right action that treats the rightness (or deontic status) of an action as a matter of the action’s net intrinsic virtue value (net-IVV)—that is, its balance of virtue over vice. This view is designed to accommodate three basic tenets of commonsense morality: (i) the maxim that “ought” implies “can,” (ii) the idea that a person can do the right thing for the wrong reason, and (iii) the idea that a virtuous person can have “mixed motives.” In this paper, I argue that Doviak’s account makes an important contribution to agent-based virtue ethics, but it needs to be supplemented with a consequentialist account of the efficacy of well-motivated actions—that is, it should be transformed into a mixed (motives-consequences) account, while retaining its net-IVV calculus. This is because I believe that there are right-making properties external to an agent’s psychology which it is important to take into account, especially when an agent’s actions negatively affect other people. To incorporate this intuition, I add to Doviak’s net-IVV calculus a scale for outcomes. The result is a mixed view which accommodates tenets (ii) and (iii) above, but allows for (i) to fail in certain cases. I argue that, rather than being a defect, this allowance is an asset because our intuitions about ought-implies-can break down in cases where an agent is grossly misguided, and our theory should track these intuitions.     

<Emphasis Type="Bold">Virtue Ethics and Being Morally Moved</Emphasis>

This essay shall discuss the moral feeling of “being morally moved” (daode gandong 道德感动) and explore its philosophical significances in understanding the nature of virtue ethics, especially that of Confucian ethics as exemplary ethics. I would like to argue that the feeling of being morally moved, similar to other feelings such as resentment or indignation, should be seen as one of the most important testimonies or manifestations of our morality or moral consciousness. It has played a very important role of moral judgment and moral cultivation in the history of Chinese moral philosophy and in its everyday moral practices. Instead of being a testimony of morality as cold laws or norms, “being morally moved” is a testimony to our moral virtues, and it should be a living motive of our moral actions as well.     

Kant,Freud, and the ethical critique of religion

This paper engages Freud’s relation to Kant, with specific reference to each theorist’s articulation of the interconnections between ethics and religion. I argue that there is in fact a constructive approach to ethics and religion in Freud’s thought, and that this approach can be better understood by examining it in relation to Kant’s formulations on these topics. Freud’s thinking about religion and ethics participates in the Enlightenment heritage, with its emphasis on autonomy and rationality, of which Kant’s model of practical reason is in many ways exemplary. At the same time, Freud advances Kantian thinking in certain important respects; his work offers a more somatically, socially, and historically grounded approach to the formation of rational and ethical capacities, and hence makes it more compatible with contemporary concerns and orientations that eschew the pitfalls of ahistorical idealist orientations.     

What's Aristotelian about neo‐Aristotelian Virtue Ethics?

It is commonly assumed that Aristotle's ethical theory shares deep structural similarities with neo‐Aristotelian virtue ethics. I argue that this assumption is a mistake, and that Aristotle's ethical theory is both importantly distinct from the theories his work has inspired, and independently compelling. I take neo‐Aristotelian virtue ethics to be characterized by two central commitments: (i) virtues of character are defined as traits that reliably promote an agent's own flourishing, and (ii) virtuous actions are defined as the sorts of actions a virtuous agent reliably performs under the relevant circumstances. I argue that neither of these commitments are features of Aristotle's own view, and I sketch an alternative explanation for the relationship between virtue and happiness in the Nicomachean Ethics. Although, on the interpretation I defend, we do not find in Aristotle a distinctive normative theory alongside deontology and consequentialism, what we do find is a way of thinking about how prudential and moral reasons can come to be aligned through a certain conception of practical agency.     

Telling Others to Do What You Believe Is Morally Wrong: The Case of Confucius and Zai Wo

Can it ever be morally justifiable to tell others to do what we ourselves believe is morally wrong to do? The common sense answer is no. It seems that we should never tell others to do something if we think it is morally wrong to do that act. My first goal is to argue that in Analects 17.21, Confucius tells his disciple not to observe a ritual even though Confucius himself believes that it is morally wrong that one does not observe the ritual. My second goal is to argue against the common sense answer and explain how Confucius can be justified in telling his disciple to do what Confucius thought was wrong. The first justification has to do with telling someone to do what is second best when the person cannot do what is morally best. The second justification has to do with the role of a moral advisor.     

Introducing ethics across the curriculum at South Dakota school of mines and technology

This paper describes how the Electrical and Computer Engineering Department at South Dakota School of Mines and Technology has chosen to integrate ethics into their curriculum. All university freshmen engineering students are introduced to ethics through the presentation of ethical dilemmas. During this exercise, students are forced to argue both sides (‘for’ and ‘against’) of a hypothetical ethical engineering dilemma. It provides a setting for great discussion with the desired outcome that they learn to carefully analyze a situation before they draw conclusions. In the sophomore year, students are introduced to methods to use the fundamental principles, the fundamental canons, and the suggested guidelines for use with the fundamental canons of ethics when analyzing appropriate action to be taken when confronted with ethical dilemmas. We currently use the ‘sophomore’ method for seniors because the sequencing is just beginning. Next year the seniors will do more indepth analysis of ethical case studies. An earlier version of this paper was presented at the Fourteenth Annual Meeting, Association for Practical and Professional Ethics, February 24–27, 2005.