By R. Jay Wallace
Normativity and the desire collects fourteen very important papers on ethical psychology and useful cause through R. Jay Wallace, one of many top philosophers presently operating in those parts. The papers discover the interpenetration of normative and mental matters in a chain of debates that lie on the middle of ethical philosophy. subject matters which are addressed comprise cause, hope, and the need; accountability, id, and emotion; and the relation among morality and different normative domain names. Wallace's remedies of those issues are right now refined and interesting. Taken jointly, they represent an commercial for a particular means of pursuing concerns in ethical psychology and the idea of sensible cause, and so they articulate and shield a unified framework for wondering these matters. the amount additionally incorporates a useful new introduction.
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Extra resources for Normativity and the Will: Selected Essays on Moral Psychology and Practical Reason
1989), ch. 8, sect. 4. ⁵⁸ Still less does it seem correct to say that belief-rationalism ‘collapses into’ desire-rationalism, as Smith suggests, ibid. How to Argue about Practical Reason 39 Take the case of the fully rational agent. It is true that on both views, such an agent may be credited with the same standing or dispositional desires.
Even if, as I have argued, rational explanations of action could in principle be carried through, it might be that they would add nothing signiﬁcant to the formulation of a Kantian position in ethics. ⁵⁴ Smith distinguishes between two ways of understanding the Kantian claim that moral requirements are, or are based on, norms or requirements of practical reason. ‘Belief-rationalism’, as he calls it, takes the norms or requirements of practical reason to be capable of explaining motivation and motivated desire, in line with my depiction of the rationalist position in this paper.
It should be stressed that Platts offers this as an interpretation of Hume, not as an argument he himself endorses. In discussing Platts’s suggestion, I shall put aside the question of whether Hume’s intent in the is-ought passage was really to propose a strict ban on deriving ‘oughts’ from ‘is’-premises. ⁴⁰ The is-ought passage is in bk. III, pt. I, sect. iii of the Treatise, a full ﬁfty pages after the discussion of the inﬂuencing motives of the will, which appears in bk. II, pt. III, sect. iii.