This essay is a draft of a work in progress; comments are welcome. The present draft is © 2003 by Charles Johnson, and is freed for credited reprinting and derivative works (but not, of course, for plagiarism) under the terms of the Creative Commons Attribution-ShareAlike 2.0 copyleft license. If you have any questions or comments about the essay, feel free to contact the author.
In a remarkable passage of the Meno (71d-72d), Plato writes: #
… But Meno, by the gods, what do you yourself say that virtue is? Speak and do not begrudge us, so that I may have spoken a most unfortunate untruth when I said that I had never met anyone who knew….
It is not hard to tell you, Socrates. First, if you want the virtue of a man, it is easy to say that a man's virtue consists of being able to manage public affairs and in so doing to benefit his friends and harm his enemies and to be careful that no harm comes to himself; if you want the virtue of a woman, it is not difficult to describe: she must manage the home well, preserve its possessions, and be submissive to her husband; the virtue of a child, whether male or female, is different again, and so is that of an elderly man, if you want that, or if you want that, or if you want that of a free man or a slave. And there are many other virtues so that one is not at a loss to say what virtue is. There is virtue for every action and every age, for every task of ours and every one of us--and Socrates, the same is true for wickedness.
I seem to be in great luck, Meno; while I am looking for one virtue, I have found you to have a whole swarm of them.
Now, one defect of Meno's speech is that it is bad ethics. His account of men's and women's respective virtue, for example, reflects patriarchal norms that today we recognize as thoroughly unjust and exploitative. But Socrates draws our attention to another defect--a logical defect. For even if Meno were right, his speech would not have answered Socrates's question. In order to properly answer the question, we cannot simply list off myriad different virtues, for #
[The virtues do not differ in being virtues.] Even if they are many and various, all of them have one and the same form which makes them virtues, and it is right to look to this when one is asked to make clear what virtue is.
In their dialogue, Socrates and Meno reveal a central puzzle of meta-ethics.
In most of our studies--whether we are inquiring after horses, or chairs, or
triangles--we do not have much difficulty in describing what it is we are
investigating. When we study horses, we have no trouble saying that what we are
studying is a certain sort of animal--a hoofed quadruped with such-and-such
characteristic features. But when we come to good
or virtue,
the subject-matter of ethics, the going is much more
difficult. Like Meno, we often find ourselves in tension between the universal
and the particular. When asked to explain goodness, we immediately find
ourselves listing off a number of particular things and what makes for a good
example of each sort of thing. But such answers somehow fail to live up to the
question: we have, perhaps, said something about what is good, but we
have not said anything about what good is. #
What Socrates wants from Meno is not a report on how it is with several good
things, but rather, a description of the one feature that good things need to
have in order to make them good. But is there any way to give him what he wants?
In his landmark work Principia Ethica, G.E. Moore
argues that Socrates got something importantly right, and something importantly
wrong. He was right to challenge Meno's speech on virtue, because if it is
intended as an account of goodness (rather than a list of good things) it
commits what Moore calls the Naturalistic Fallacy.
On the
other hand, if Socrates expects Meno to give an account of good by a verbal
definition, then he will be forever disappointed. Both conclusions, Moore
believes, are established by one of his most famous arguments, the so-called Open Question Argument
(OQA)--because the OQA establishes that
the property good
must name a simple, non-natural,
indefinable property. Thus, while there is some one quality that all good things
share, there is no possible conceptual analysis of it better than good is
good, and that is the end of the matter
. #
There are, however, considerable difficulties remaining. In particular, it is
unclear how well we can make sense of the notion of this non-natural
property. Further, there is dispute over how to
understand the exact interpretation and the logical force of the OQA. Finally, it is
unclear whether Moore's answer can really give us a good explanation of the
peculiar features of ethical concepts, including those features that put us in
Meno's position. In Good
and Evil, Peter Geach outlines several of these worries, and gives a basis
for raising the rest, when he alleges that the Moorean view falls into error
through an overly narrow view of language. On Geach's view, proper understanding
of the logical status of good
and bad
will clear up the puzzle raised by Socrates without the need for any non-natural
ethical properties. In turn, although Geach does
not so apply it in his paper, his account can help us understand the logical
force of the OQA
without Moore's meta-ethical edifice. #
Careful attention to the OQA, and the crucial importance of
normativity to its logical force, will show that like Socrates and Meno, Geach
and Moore have each gotten something right, and gotten something wrong--and
untangling it will require an understanding of normativity as such. A critical
examination of Moore and Geach in light of Christine Korsgaard's work in
The Sources of Normativity will provide us
with the beginning of an understanding of how we can close the question about
the Open Question Argument, and how we are to understand good,
bad,
and other terms of ethical
evaluation. #
In order to see the difficulty that is raised in
the investigations of Socrates and Moore, let us imagine an argument
between two partisans of (particularly poor) ethical theories. Hans
and Fritz are having an argument over whether someone should hook
herself up to the Big Bright Green Pleasure Machine™, which
will give her a lifetime of safe, healthy simulations of pleasant
experiences without the need for any sweat or toil on her part. Hans
thinks that any rational person ought to. Fritz argues that using the
BBGPM would be terrible--it may be pleasant, but we desire truth
and are repulsed by living a pleasant lie. Hans doesn't care
whether or not we desire truth--such a desire is irrational
masochism, if living a lie would give us more pleasure. Fritz insists
that Hans is obviously mistaken: good just means what we
desire. Hans rebuts Fritz: good just means pleasurable.
Hans and Fritz may argue at some length over their theses; each may
present several arguments for his own view and against his
opponent's. Now, it seems (prima facie,
anyway) that Hans and Fritz are having an argument about a serious
ethical issue, indeed the very fundamental principle of ethics. Hans
holds that the fundamental principle of ethics is to seek pleasure;
Fritz holds that it is to seek what we desire. Given how they have
phrased their positions, it seems like the dispute is that they are
at odds over the meaning of the term good.
What property does good
name? On Hans's view,
good
designates the property pleasurable,
and on Fritz's view, it designates the property desired.
The debate between them will be closed by producing and validating a
proper definition of good
that resolves the question of
meaning. #
So far, this seems to be a straightforward little dispute: Hans and Fritz
say that they are right as to what good is
and endeavour to prove that
other people who say that it is something else, are wrong
. But here we
should begin to feel a bit puzzled. What sort of argument could
possibly close the argument between Hans and Fritz? Each of them claims to have
produced a definition which gives the meaning of the term good.
How they are supposed to go about arguing will depend on
what they mean when they claim to be giving a definition of the term. In § 8 of PE, Moore distinguishes three ways of
giving a definition: #
The arbitrary verbal definition: One may simply stipulate a meaning for a word, as when one says
When I say; #horse, you are to understand that I am talking about a hoofed quadruped of the genus Equus.
The verbal definition proper: One may state that a word is generally used in a specific way by speakers of the language, as when one says
When most English people say#horse, they mean a hoofed quadruped of the genus Equus.
mean that a certain object, which all of us know, is composed in a certain manner: that it has four legs, a head, a heart, a liver, etc. etc., all of them arranged in definite relation to one another.#
With these three possibilities on the table, we may now try to capture what
it is that Hans and Fritz are arguing over, based on what they meant when they
offered definitions
of good. #
If it is a matter of arbitrary verbal definition, however, then we should see
that there is no dispute at all: Hans and Fritz are simply speaking at
cross-purposes. Their dispute
could be resolved without any
argument at all, simply by distinguishing a good1 (= pleasurable) and a good2 (= desire) and resolving to specify which of the
two they mean whenever they make an ethical statement. If we were to do such,
then Hans would say that using the BBGPM would be good1 but not good2;
and Fritz would no longer have anything to disagree with. If either tried to
argue against the other's usage, then it would simply be missing the point:
Fritz may be trying to prove that the object of desire is not pleasure
. But while this
argument may very well prove that pleasure cannot be good2, Hans never claimed that pleasure was good2 in the first place. By stipulation, he said just
that pleasure is good1. #
A genuine dispute can be had by moving from an arbitrary verbal definition to
a verbal definition proper. Since Hans and Fritz both take themselves to be
speaking so much English, their dispute may be a dispute over the common English
usage of the word good.
Here, we can find a clear structure
for the argument: When A says
. On this reading
of Hans and Fritz's dispute, they cannot simply appeal to an arbitrary
distinction: they must respect the way in which people have traditionally used
the word, and empirical philology of English will determine whether one or the
other is right to use the word Good means pleasant
and B says Good
means desired,
they may merely wish to assert that most people have used the
word for what is pleasant and what is desired respectivelygood
as he uses it. #
But let us say that Hans and Fritz understand their argument in this way; let
us say that Hans defends his position by arguing that the word good
has, as a matter of fact, been used to designate pleasure;
but, as Moore asks, if this be all, where is his Ethics
? It will be quite
important to see that reducing the dispute between Hans and Fritz to a dispute
over English usage strips the argument of its ethical character. When Hans and
Fritz began their argument, they had assumed that it was an argument about what
ought to be done: should a person hook herself up to the BBGPM,
or should she not? What are the reasons for acting one way or the other? Hans
suggested that the maximization of pleasure was a reason to use the BBGPM,
and Fritz suggested that the desire for truth was a reason to avoid it. But if
Hans and Fritz defend their positions merely by appealing to an arbitrary verbal
definition, or a fact about English usage, they have simply changed the subject.
Thus Moore: #
Do, pray, act so, because the word: such, on this view, would be the substance of their teaching. … But how perfectly absurd is the reason they would give for it! …goodis generally used to denote actions of this natureYou are to say the thing which is not, because most people call it lying.That is an argument just as good! 2
Both sorts of verbal definitions say something about how the word good
is to be understood, but neither sort provides a principle
of ethics. For Hans and Fritz to be having an ethical dispute, they must be
concerned not with how people have used a word, but rather with what we
ought to do. The concern, then, is not with the sign good
but rather with what is commonly symbolized by that sign.
The definition of good to which Hans or Fritz appeals, then, cannot be a matter
of lexicography: it must be a conceptual analysis of the
subject-matter of ethics,
as Moore calls it, of that feature a thing has
that makes it normatively binding. #
In order to definitionally close the dispute
between Hans and Fritz, then, we will have to produce a conceptual
analysis of that quality which we assert to belong to a
thing, when we say that the thing is good
. Moore contends
that such an analysis is impossible, and he argues for this position
with what has come to be called the Open Question Argument
which he introduces in § 13 of PE: The hypothesis that
disagreement about the meaning of good is disagreement with regard to the
correct analysis of a given whole, may be most plainly seen to be incorrect by
consideration of the fact that, whatever definition be offered, it may always be
asked, with significance, of the complex so defined, whether it is itself
good
. #
Returning to the argument between Hans and Fritz,
we may say that Fritz is offering an analysis of what it is for
something to be good: that something's goodness is its
desiredness. Hans, on the other hand, says that what it is
for something to be good, is that it is pleasurable. Now we have a
dispute between Hans and Fritz, and their dispute is an ethical
one: the question is whether we ought to seek what we desire, or to
seek what is pleasurable. The argument between them will be closed by
showing that one or the other of their principles of ethics does not
match up with what we pick out when we say good.
#
But can either of their conceptual analyses close
the argument in this way? Careful attention to the significant use of
good
should show that it cannot. Let us say that Fritz
tells us the following: #
(A) Forgoing the Big Bright Green Pleasure Machine™ is good. #
If he has offered a
correct conceptual analysis of the term good,
then this
substitution means the same thing: #
(A') We desire to forgo the BBGPM. #
Moore, however, insists that from A', we can carry the investigation
further, and ask ourselves
and it should be
Is it good to [desire] A?
apparent, on a little reflection, that this question is as intelligible, as
the original question
. No matter what
complex Hans or Fritz offers as the analysans of Is A good?
good,
we may, so to speak, re-open the question: is it
good that this particular thing has features XYZ? So, for example: #
(B) Is it good that we desire to forgo the BBGPM? #
But again, if Fritz claims to have defined good, then these two sentences mean the same thing as B: #
(B1) Do we desire that we desire to forgo BBGPM? #
(B2) Is it good that forgoing the BBGPM is good? #
But are either of these
two questions what Hans meant to ask when he challenged Fritz's
alleged definition? B1 seems like a question of empirical psychology, not an ethical question as in B.
B2, on the other hand, is completely unintelligible. What would it be
for it to be good that something is good? What would it be
for it to be bad that something is good? B is an
intelligible ethical question, whereas B1 is not an ethical question
and B2 is not an intelligible question. Therefore, the putative
definition Fritz has given us cannot properly capture the meaning of
good.
#
To sharpen the point, let us distinguish two kinds of
properties: the property of goodness on the one hand (G), on the one hand, and
non-moral, or natural (N) properties, on the other. Moore's argument seems to
show that there is no possible correct analysis which defines good
in terms of a complex of N properties. Any such analysis
fails to pick out an important fact about good's significant use: we can
always intelligibly ask whether it is good that a thing has a given set
of natural properties--call this G-N predication. But we
cannot intelligibly ask whether it is good that a thing has a given set
of moral properties--call this G-G predication. G-G
predication simply does not make sense. But if we analyze good
in terms of any complex of natural properties, we will
always face a situation such as that in B--it will be equivalent, by
substitution, with a non-ethical question (N-N predication, as in B1), and also
a question
that is simply unintelligible (G-G predication,
as in B2). There is, then, no
conceptual analysis that can close the dispute between Hans and Fritz, because
no conceptual analysis of good
in non-ethical terms is
possible. #
But surely Hans and Fritz were arguing over
something! There is certainly an ethical issue at hand, when
one says that pleasure is good
and another says
desiredness is good.
How can we understand the argument
between them so that it reflects the legitimate debates we have over
principles of ethics? Moore proposes one way to do so in § 12 of
PE: Hans and Fritz, if they were
having a dispute over the fundamental principle of ethics, did not disagree
about the meaning of good, but rather the identity of the things to
which good
applies. What they have given to close their
dispute is not a definition, but rather a universal
predication. With this distinction in mind, there is no difficulty in
saying that
. Rather, what is
being said is that everything which is good is also pleasant, and everything
which is pleasant is also good. To confuse this with a definition is to make the
pleasure is good
and yet not meaning that pleasure
is the same thing as good,
that
pleasure means good, and that good means pleasuremistake of supposing that what is universally true is of such a nature that
its negation would be self-contradictory
. #
If Hans and Fritz make this mistake, then they may
mistake the nature of their own dispute, and think that when
they named those other properties
that they think always
accompany a predication of good, they were actually defining
good; that these properties, in fact, were simply not
, and
thus commit what Moore dubs other,
but absolutely and entirely the same with goodnessthe naturalistic fallacy.
The error involved is simply that Hans or Fritz has attempted to give
a definition of a term that is indefinable; and it is naturalistic
because of the specific confusion of G properties with N properties.
With the OQA in hand, however, Moore argues that we can see that the
quality that is shared by all good things, which is picked out by the
term good,
is a simple, indefinable, non-natural
property, and in particular, Socrates' quest was in vain, for
good
is one of those innumerable objects of
thought which are themselves incapable of definition, because they
are the ultimate terms of reference to which whatever is
capable of definition must be defined
. #
With this forceful argument on the table, however, we must step back and see
whether Moore's argument moves too quickly. Peter Geach, in particular, accuses
Moore of a confusion over the logical role of good
in the
language. In developing the OQA, Moore had taken it for granted that
there were only three options for the meaning of good:
#
Goodnames a complex of properties that good things have in common. #
Goodnames a simple property that good things have in common. #
Goodmeans nothing at all. #
Having taken it for granted that (3) was false, and
having eliminated (1) with the OQA, Moore contends that we ought to settle with (2) by process
of elimination. But Moore's threefold division should already make us cautious.
Does the word good
have to name a particular
property in order to be meaningful? Is the adjective here merely a concealed proper noun that names a
universal? On Geach's view, the correct explication of good
shows that: #
#[G]oodandbadare always attributive, not predicative, adjectives.
And that a proper appreciation of this fact will show that, while the OQA is forceful, and the Naturalistic Fallacy is to be avoided, they do not actually tell us what Moore thinks that they do. #
To understand the argument, however, we will need to explicate Geach's
distinction between predicative
and attributive
adjectives. Geach describes it thus: #
I shall say that in a phrase
an A B(Abeing an adjective andBbeing a noun)Ais a (logically) predicative adjective if the predicationis an A Bsplits up logically into a pair of predicationis a Bandis A; otherwise I shall say thatAis a (logically) attributive adjective.
The difference may be glossed by saying that predicative adjectives, such as
red
or triangular,
predicate a
common property of anything they are applied to, the common quality that they
all share that makes them red or triangular. Such properties may be
definitionally simple, as with red,
or a definable
complex, as with triangular.
Logically attributive
adjectives, on the other hand, are quite different in their logical role.
Attributive adjectives are adjectives such as big
or forged,
where the adjective leans
on
the noun to which it is applied, in such a way as to create a new
description. #
As an example, consider the difference between a
red flea
and a big flea.
Consider this argument,
which clearly goes through: #
And contrast it with this argument, which clearly does not: #
A red flea
is something that also
has to be a red animal,
because when I describe something as
a red flea,
I pick out the flea and I attribute to it an
independent quality, redness. All red things share this quality, whether they
are fleas or cows or cars. But when I describe something as a big flea,
I do not attribute some independent quality, bigness,
to that flea. There is no such quality to attribute. Big
animals are creatures like
elephants and whales; the biggest flea is still a tiny animal, and the largest
animal is much smaller than the tiniest galaxy. #
If we ask, then, what quality all big things
share, the answer is none at all.
But big
is by no means meaningless. Nor is it ambiguous: it means the same
thing wherever it is used. A big flea, a big animal, and a big galaxy
are one and all picked out as big
according to exactly
the same principle, based purely on the natural properties that they
have--a spatial extension which is greater than the usual
spatial extension of members of their category. We can now begin to
see how Geach's sets his position apart from Moore's. On
both Moore's and Geach's accounts, there is no one
complex of natural properties that all good things have in common.
For Moore, this means that--if we can call them all good
--they
must have some non-natural
property in common. For
Geach, on the other hand, there does not need to be any non-natural
property added on top of the natural properties. Instead, Geach
suggests, The traits
for which a thing is called
, but no additional, special property is
needed to reach up to goodness. What it is for a knife to be a good
knife just is that it is sharp, durable, etc. And what
it is for a horse to be a good horse just is that it is
strong, swift, etc. As Geach
argues elsewhere (1957),
predicates are not things like objects: the assumption that horses must have
some second property good
are different according to
the kind of thing in question; a knife is called good
if it
is UVW, a stomach if it is XYZ, and so ongood
in addition to their various
properties rests upon a false Platonistic logic; an attribute is being
thought of as an identifiable object
(39). #
Why, then, should we accept Geach's analysis of ethical terms? Geach suggests three reasons why we might prefer it to the Moorean solution: #
(1) We may worry about the metaphysical status of the alleged
non-natural
property of good.
Geach contends that
nobody has ever given a coherent and understandable account of what it is
for an attribute to be non-natural
and, if we try to pin the position
down it may seem as though Moore is just playing fast and loose with the
term
. Since he only appeals to a mysterious
attribute
non-natural
property, Moore's objectivism offers only
the pretence of a way out of the Naturalistic Fallacy: it does not really give
an account of how
.7 #good
differs in logic from other terms, but only
darkens counsel by words without knowledge
(2) Our established usage strongly suggests that
bad
is a logically attributive adjective, of the sort
that medieval logicians called alienans.
If X is a forged banknote, it does not follow that (1) X is forged
and (2) X is a banknote. Forged
leans on the noun
banknote
to produce a new description which no longer
describes any actual banknote at all. Bad works in a similar
way: we cannot safely predicate of a bad A what we predicate
of an A … we cannot infer, e.g. that because food supports
life, bad food supports life
. This does not
immediately win the day for good, since whatever holds true of
an A as such holds true of a good A
. But this does at
least give us some reason to think that ethical terms, in general,
are logically attributive in nature. #
(3) Finally, we may worry that the Moorean explanation leaves the relationship between moral and non-moral properties entirely mysterious. As Geach points out: #
I could ascertain that a distant object is a red car because I can see it I red and a keener-sighted but colour-blind friend can see it is a car; there is no such possibility of ascertaining that a thing is a good car by pooling independent information that it is good and that it is a car.
Properties that are designated by predicative adjectives are logically
separable from the other properties that a thing has: something which has a
certain color property is red whether it is a car, or a van, or a cow. The
property of redness does not depend on the non-color properties that a thing
has. Goodness, however, depends entirely on the non-moral properties that a
thing has. If goodness
is a simple property apprehended
through a sense of moral intuition
then it seems odd that
we cannot so intuit
it except when we make a positive
identification through our workaday natural senses. #
With this understanding of ethical terms in hand, we may now return to the
OQA and the Naturalistic Fallacy.
If good
is a
logically attributive adjective, then we must always use it with reference to
some category of things, of which the particular in question is a good instance.
We may speak of good people, good marriages, good CDs, and so on. But we may not
speak of a thing being good simpliciter, as there
is no such thing as being just good or bad, there is only being a good or bad
so-and-so
. If in ordinary speech we speak of a good
or bad thing, either
or else one is using a
dummy noun to try to thing
is a mere proxy for a
more descriptive noun to be supplied from the contextuse
which is, on Geach's thesis, wholly
illegitimate. Just as with good
or bad
predicativelybig,
good
things will all be picked out of their class according to the same principle,
but the properties on the basis of which they are picked out will differ from
one category to another. #
And here we should see that Moore has gotten something right, and something
wrong. There is no one set of simple properties that will explain all the uses
of good,
and this is brought to the forefront by the OQA. Attempting to
identify good
with some set of simple properties will be a
fallacy; and we can call it the Naturalistic Fallacy
if we
so please. But the force of the fallacy is not the confusion of a non-natural
property with a natural property; rather, it is the confusion of a property with
something that is not a predicated property at all. And similarly, the question
that may be re-opened
in ethical debates is not the
definition of good, but rather the morally dominant category under which a thing
is to be evaluated. #
Let us, at last, return to Hans and Fritz. If Hans
says that using the BBGPM is pleasant, Hans
has challenges him: Yes, but is it good that it is pleasant?
This question is intelligible--not because good
designates a
different non-natural
property, but rather because we step
back into a different category, and now ask Yes, one gets pleasure from the
BBGPM, but is that a
good way to live?
The G-G problem is thus handily dealt with. If
pleasure is the good of feelings, then the G-G question now asks: Is getting
a good feeling from the BBGPM a good way to
live?
And this is a perfectly intelligible question, which we can go
about answering with a theory about human being and its relation to knowledge of
the truth. G-G predication is a problem when we do not make a category change:
it is unintelligible to ask, Is it a good feeling that we get a
good feeling from the BBGPM?
--because that
is not a feeling at all, but rather a way to live. #
Moore, then, has failed to show us what happened
with Meno and Socrates. If Meno's chauvinism were correct, then
it would indeed turn out that the good of a man consists of
being able to manage public affairs and in so doing to benefit his
friends,
that the good of a woman just is that she manage
the home well, preserve its possessions, and be submissive to her
husband,
and so on. Since good
and bad
are attributive adjectives, the properties that constitute them
differ, so that There is virtue for every action and every
age, for every task of ours and every one of us--and Socrates,
the same is true for wickedness.
But there is also method to
the madness, and we can join with Socrates in saying that all
of them have one and the same form which makes them virtues, and it
is right to look to this when one is asked to make clear what virtue
is.
Moore errs when he tries to make this one form a quality
common to all the instances of virtue: instead, the one form is the
common principle by which they are picked from their
respective categories. The OQA shows us this: we can always
intelligibly re-open the ethical question, but the question that is
being re-opened is not the question of what it is for things
within a category to be good; it is a question of what the morally
dominant category in a given situation is. #
Nevertheless, toward the end of Good and Evil, Geach
confesses that he is aware
that much of this discussion is unsatisfying
. Whatever success at
logical analysis Geach has made, he has left a lot up in the air. He
has explained how we can pick out some natural qualities as
constitutive of a good X, without committing the naturalistic fallacy
of identifying good itself with those
qualities, and without invoking any mysterious non-natural
quality as a solution. We are able to do this, he contends, because good
identifies a principle that picks out different
natural qualities according to the different categories of things it is
applied to. But he has not told us what this principle is. We
know what makes big fleas and big planets both big
--that
their spatial extension is greater than the spatial extension of most
other fleas or planets, respectively. But what principle is it that
picks out good people, good actions, good CD players, good horses, and so on? With Geach's
corrections to Moore, we cannot any longer ask after the quality of
goodness, but we can still ask to be let in on what it is that the adjective
good
does when it is applied to a noun. #
What sort of answer might Geach be able to give? He rightly recognizes that
whatever he says good and evil are, good
and bad
must be normative terms for us: when we have
icked out a thing as good or bad, it must belong to the ratio of
. That is to say, when good and bad
pick out qualities, those qualities have to matter to us; they have to
give us reasons for action. The difficulty that Geach is confronted
with by his account of goodness is well-described by Geach himself: #want
, choose
, good
, and bad
,
that, normally, and other things being equal, a man who wants an A will choose a
good A and will not choose a bad A
Let us suppose that we have found a clear descriptive meaning for
good human actand forbad human act, and have shown that adultery answers to the descriptionbad human act. Why should this consideration deter an intending adulterer? By what logical step can we pass from the supposedly descriptive sentenceadultery is a bad human actto the imperativeyou must not commit adultery?
Geach's short answer is that even though calling a thing
nevertheless a good A
or a bad A
does not of itself work upon the hearer's desires,it may be expected to do
so if the hearer happens to be choosing an A.
Since we are always faced with the
decision of what we are going to do with ourselves, we are always choosing a
manner of acting, and to call a manner of
acting good or bad cannot but serve to guide action
. #
Geach, however, is not entirely happy with his own
account of the normativity of the natural qualities that constitute
the goodness of an A; he identifies it as one of the places where
does not see clear
. While Geach has brought many useful
observations to light in his analysis, this is a major gap in his argument, if
we want to apply it as we have to Moorean concerns related to the OQA. We have already
seen that the reason-giving force of moral terms is central to the force of the
OQA and the error
committed by the naturalistic fallacy. Moore ruled out verbal definitions
precisely because such maneuvers do not actually give any reasons for the
actions that are described as good.
And the worries involved
in the OQA itself
were also crucially linked to normativity: N-N predication is different from G-N
predication because G-N predication gives us a reason to care about the natural
quality being called good.
G-G predication is unintelligible
because reasons apply to things, not to other reasons. And Geach's account is
quite incomplete on all these features of moral discourse. It may very well be
true that quidquid appetitur, appetitur sub specie
boni is part of how it is with good,
desire,
choice,
etc. But if it is so, Geach
has given us no reason to think that it is so; certainly good
is quite different from any other natural term in having
this relation to desire and choice, and the analysis so far has given us no
reason to see why this is. #
In order to fill this gap, we will have to turn to
some theory of normativity as such, and see whether we can apply it
to Geach's logical thesis about good
and bad.
In order to try to resolve this problem, I will examine the normative
theory offered by Christine Korsgaard in The Sources of Normativity, and see how it
might be applied to the worries raised by Moore and the corrections suggested by
Geach. In so doing, we may be able to find a way to explain how a mere
description of adultery can deter an intending adulterer, and to explain the
binding force of moral evaluations, without resurrecting a non-natural
moral quality. Nevertheless, Geach will also have
to give up quite a bit. #
Korsgaard's examination of moral terms begins from the standpoint of
normativity: the task that she takes is to show you where obligation comes
from
(495). The way
that she will do this is by brashly and intentionally running together two
questions which seem to be quite separate: #
Question 1 is a question about the truth-makers of moral claims, and belongs
to the metaphysic of morals. Question 2 is a question about the conditions that
bring me to regard a thing as something to be pursued, and belongs to
moral psychology. But as we have already observed, an adequate theory of moral
discourse must provide an explanation for the strong coincidence of the two:
morality matters to us. What Korsgaard will suggest, in a deeply
Kantian strategy, is that this fit
is far from accidental:
there is a deep conceptual relationship between question 1 and question 2, and
without modification Geach's analysis--like many other analyses--errs by putting
too much distance between motivation and morality. By developing a theory from
the standpoint of the normativity of the moral, she hopes to correct this error
and so allow us to both gain the world and keep our souls. #
In order to do this, our account of normativity
will have to be closely tied with both moral terms, and also with a
doctrine of the will. One immediate problem that confronts us,
however, is that we can no longer speak of good
as it
is applied to horses, cars, computers, or marriages, and we now seem
to be concerned exclusively with the goodness and badness the acts of
a solitary rational agent. This anticipates a possible objection from
Geach's camp, but we will sweep it under the rug for right now.
Our task is to get clear on normativity, which certainly does bear a
special relationship to the will of an agent. How this impacts good
as it is used more broadly will be seen after the account is laid
out. #
How does the question of the normative arise? On Korsgaard's account, we
raise the question of reasons for action because the human mind is
self-conscious in the sense that it is essentially reflective
(495). We can turn our
attention upon our perceptions and desires, and our capacity to turn our
attention on our own mental activities is also a capacity to distance ourselves
from them and to call them into question
(495). Normative questions arise when--and
because--we are called upon by ourselves, or by others, to account for why we
did what we did. To take Plato's famous example from The
Republic, I may decide not to give you back the weapon you've loaned me.
Why? Because you've gone mad and you'll use it to kill an innocent person. Let
us call what has just been given a because-story.
We can
generalize what is happening here with the following schema: #
(A) | I | __________________________ | because | __________________________. |
---|---|---|---|---|
(act) | (motive) |
Here, I fill in the first blank with what I did, the second with the story about why I did it--I kept the weapon you loaned to me because you'd use it to kill an innocent person, and I don't want that to happen. Now, it may seeem that simply by filling the schema in, we have finished the job. I told you the reason that I held onto your weapon: because you'd gone mad. #
But to make this move is to fail to appreciate what is special about human
reflectivity. The reflective mind,
Korsgaard writes, cannot settle for
perception and desire, not just as such
because reflectivity not only
allows, but demands that we ask Is this desire really a
reason to act?
Any because-story that we give will be some report
on internal motives and external facts about the world. Because-stories may sway
me one way or another; because of them I may find myself with a powerful
impulse to act
(495). But do such
because-stories count as reasons for action? Back to the A-schema and
Plato: #
(A) | I | __________________________ | because | __________________________. |
---|---|---|---|---|
(act) | (motive) | |||
(A1) | keep your weapon (k1) | I want it (m1) | ||
(A2) | keep your weapon (k1) | you've gone mad (m2) | ||
(A3) | keep my own weapon (k2) | I want it (m1) |
Now, for each because-story that is given for each act,
we can legitimately ask ourselves whether the story is such that it gives us a
reason to do what we did. In A1 and
A3, I have succeeded in giving you a reason
for refusing to give you a weapon. In A2 I
have not. But if the normativity of an action just lies in the because-story
that is given, then all of these instances should be on the same footing. Bad
acts have psychological motives just as much as good ones do. We should begin to
see that the question we are faced with here is the same question that we faced
with the OQA, on
both Moore and Geach's reading of it. Reflectivity is our capacity to re-open
the ethical question, no matter how many facts about our own psychology or the
world around us, are piled up in front of the mind's eye. We have adopted
reflective success as the criterion for a reason, but when we ask So what
brings reflection to an end?
(496), the answer cannot be any report of this
kind. Some facts count as reasons, and others do not, and whether or
not a given set does is always an intelligible question. #
So what is going on in these instances of the A-schema? When we set these
instances out, we are compelled to see that The goodness
of a given
action does not rest in the parts, but rather in the way the parts are
combined and related; so the goodness does not rest in the matter, but rather in
the form
(499) of the
relationship between the act and its because-story. Our will is accepting some
instances of the schema as reasons and rejecting others. Some A-relations will
bear on the will--be normative--and others will fail to: #
So, then, whenever the will is acting, it generates a set of acceptable instances of the A-schema, of all the arrows that you can draw between the act and the motive. And the principle by which this set is determined will be what relates acts to motives--accepting some A-relations as legitimate and condemning others. #
It is part of the nature of the will, then, that
we will adopt some principle according to which certain
because-stories count as reasons and others do not--but what
principle will we adopt? How do we go about choosing how we will
react when given an instance of the A-schema? Well, if we adopt a
certain principle because of some set of facts about how it is
with the world or what desires we have, then the adoption of a
principle would be an action like any other--an action whose
motives we could inquire after, and which we could again reflect upon
to see whether or not the choice was justified. The question of what
principle to adopt would merely be deferred, not answered, since if
we desire to adopt a particular identity, the
reflective mind must endorse the desire before it can act on it
(496). And so, as Kant
(qtd. in Korsgaard) says, We cannot
conceive of a reason which consciously responds to a bidding from the
outside with respect to its judgments
(496). The will must be a law unto
itself: it must have a rule to determine which because-stories are
acceptable, and the rule must be an autonomous guiding principle. But
here already we have a source of normativity: the will must adopt a law for
itself, and with that law in place, any act which can be willed must be in
conformity with that law--any which is not in conformity is, ipso facto, contra-normative. Call this requirement the Law of Freedom
--or, what is the same, the first formulation of
the Categorical Imperative. We must always act such that we can will our action
according to a universal law, and the guiding principle we adopt is the source
of all our reasons for action. #
We have normativity on the table, then. I have a reason
to seek something if seeking it is part of the principle that I adopt for
reason-giving force. And now, in fact, with normativity on the table, we may
already speak of good
and bad.
For if we accept what has gone before in Geach, then we will not be looking for
any qualitative description that good things must fulfill in order to count as
good--rather, we will be looking for a principle of selection. And we
are already speaking of principles of selection for the things that will count
as reasons for action. The relationship between normativity and goodness will be
that the right and the good, are names for problems--for the normative
problems that spring from our reflective nature,
specifically:
(500). #Good
names the problem of what we are to strive for, aim for,
and care about in our lives. Right
names the more specific
problem of what we are to do
We are beginning to see some light at the end of the tunnel: when we
understand the relationship between reasons for action and the free will, we
already have in hand a connection between the natural facts that make a thing
good, and the fact that it is normatively binding on us. But there is still a
major problem left outstanding. We must have some principle which rules
some because-stories as legitimate and others as illegitimate, but
which principle should we adopt? I can draw the arrows, so to speak, as
I do above; but any set of arrows that I draw will supply a principle
as well as any other. Korsgaard frames the problem here in terms of a
distinction (one which Kant failed to make) between the
categorical imperative
and the moral law.
Thus
Korsgaard: #
Any law is universal, but the argument doesn't settle the question of the domain over which the law of the free will must range. And there are various possibilities here. If the law is the law of acting on the desire of the moment, then the agent will treat each desire as it arises as a reason, and her conduct will be that of a wanton. If the law ranges over the interests of an agent's whole life, then the agent will be some sort of egoist. It is only if the law ranges over every rational being that the resulting law will be a moral law, the law of the Kingdom of Ends. (497)
The Law of Freedom is a law--the one that I adopt, I must conform to in all my actions--but it is of freedom--it is up to my will which one I will adopt. So we have, it may be said, shown where the goodness comes from when something is good, but we haven't given ourselves any basis to say what is good. #
In order to get a grip on the problem and begin to see our way towards a
solution, we should look again to what the question is that we are faced with.
Our problem is that the reflective structure of the mind is a source of
but we have not yet determined what sort
of conception it is we ought to have. The answer to this question will be an
answer to the existential question: what sort of person am I going to be? The
wanton, the egoist, the moral person, and many more--say a person who cares
about maximizing the amount of pound cake in the world--will all seem to be up
for grabs. But such a move will be premature. What you are faced with in
adopting a law for the will is choosing self-consciousness
because it forces us to have a
conception of ourselves,a principle or law by which you
determine your actions
that you regard as being expressive of
yourself
(497)--you must adopt an identity that
expresses what you do, and what you most deeply want, aim for, and need. But you
are a human being--a being of a certain sort, that lives in the world according
to a certain form of life. For Korsgaard, the Moral Law emerges from the
interaction between the Law of Freedom and our humanity: we are such that the
only identities we can adopt for ourselves will be identities that are concerned
with justice, charity, and the other virtues. There is not space here to sketch
out in any detail what sort of argument will be given for this conclusion; we
will only gloss it by saying that, on Korsgaard's view, whenever we try to give
reasons for action, we cannot help but (1) couch those reasons in terms of what
is good for a human being as such--which gets us the virtues of respecting
humanity, and (2) respect other human beings as having the ability to impose
reasons upon us--which requires us to respect all rational agents (and perhaps
also animals) as beings with reasons that are to be respected. The argument will
not be an argument that some biological or social fact about human
beings necessitates that we adopt a particular practical identity; this would be
to abandon the autonomy of the will. Rather, Korsgaard argues that our reactions
under elenctic pressure, when making claims of value, show that the only sorts
of value we can make sense of adopting for ourselves are those that are in
conformity with a certain form of life. #
What are Hans and Fritz arguing over when they argue over whether or not one
should use the Big Bright Green Pleasure Machine™? What they will be
looking for in the dispute is whether or not using the BBGPM can be described
as part of the way a person ought to live--part of what Korsgaard speaks of as
a description under which you find your life to be worth living and your
actions to be worth undertaking
(497). Fritz and Hans, when they advance their
ethical principles, each are making a claim about what it's like to be a
rational human being: Hans claims that our form of life is such that maximizing
pleasure is what we ought to aim for, and Fritz claims that our form of life is
such that satisfying desires is what we ought to aim for. #
Can Hans and Fritz close the ethical dispute between
them? With Geach and Korsgaard thus understood, we can say that in one sense
they can, but in another sense they cannot. In a sense, the question can be
closed by pointing out the natural features of using the BBGPM
that make it wrong. For Geach, we have fully and completely understood
the badness of using the BBGPM once we have given
a full description of it as a bad human act. The force of the OQA then would rest
only in the fact that there are other categories under which we can re-open the
question. With Korsgaard's account in
place, however, there must be another sense in which the OQA has logical force.
If we give a full description (as Hans and Fritz started to do) of what using
the BBGPM is like, the that
description tells us all we need to know (the because-story) about what makes it
good or bad. The principle of the will has all that it needs to make a
determination without adding in any intuition
of a non-natural
quality of goodness. But reflectivity demands not
just that we have reasons, but that we can become aware of
them: I will have a reason for action just in case my will could, on
reflection, endorse a certain act. I must see that reason as a reason;
I must be able to cotton onto the principle that picks out natural qualities as
good-makers and bad-makers. Thus, Geach has underestimated the logical force of
the OQA. #
On the other hand, what I am cottoning onto if I
successfully see my reasons for action as reasons is not any quality
possessed by the action itself. The endorsement of the will is not a
thing that good acts have, but rather a function that relates
acts to because-stories. Good
is logically
attributive--it picks out features of an act as good-makers or bad-makers
according to the moral principle which is adopted by the free will. Thus, Moore
has overestimated the metaphysical import of the OQA. #
With all this in place, there may be one final objection
raised from Geach's camp, which we had alluded to earlier. Our discussion of
normativity has focused entirely on the human will, and the principle that picks
out good and bad human actions. But in developing his analysis of good
as logically attributive, one of Geach's central concerns
was to avoid the claim that there is a difference between the evaluations of
things such as horses, cars, and CD players, on the one hand, and the moral
evaluation of human conduct on the other. But doesn't our reading of good
fundamentally limit the analysis of good we have presented
to evaluations of human conduct? Doesn't this leave completely open the analysis
of good
and bad
for non-human animals
and for non-living things, and require that whatever analysis we come up with
will dissolve good
and bad
into
ambiguous terms, with different applications in moral and non-moral cases? #
I will close by suggesting a brief sketch of how one might expand this understanding of normativity to defuse this objection. Korsgaard herself expands her theory to provide an account of the good for non-human animals. Non-human animals, argues Korsgaard, have practical identities. There are things that are good for them (such as getting enough to eat) and things that are bad for them (such as being vivisected). They have reasons to be certain ways and to do certain things. The difference between them and us is that, because we are reflective, we know that we have reasons, whereas animals simply have them without knowing that they do. And now we can begin to see how we can speak of good horses and good dogs. A good horse is one that lives up to what a horse ought to be--it will be strong, swift, and so on. Being that way is good for the horse because it is in conformity with the practical identity that the horse has, even though the horse does not have the reflective capacity to try to work out for itself what that practical identity is. Further, the good of a horse is not just normative for the horse. It is normative for us, too, because our practical identity is so constituted that we care about the reasons of other beings. So now we can now see why it is with us that quidquid appetitur, appetitur sub specie boni: because the reasons that a horse has to be strong and swift are reasons for us as well as for the horse. The reasons that it has not to be subjected to cruel torture are the reasons we have not to cruelly torture it. So we may say, strength and swiftness are not just good for us in an instrumental sense--it is not just that we endorse the horse having those because it serves some purposes that are important to us--but we can also judge that a horse with speed and swiftness are good for the horse, and (all things being equal) what the horse ought to have. #
Many questions remain unanswered here. Could we also
speak of non-living things as having this sort of autonomous
good, or can we only speak of them being good for
our purposes? What, exactly, is the relationship between our good and the
autonomous good of an animal or another human being? What sort of considerations
could override their reasons, and what sort of considerations would compel us to
respect their reasons? All of these questions will have to remain open for the
time being, but by offering one way to close the question about what the Open
Question Argument does, we have at least set ourselves on track for finding an
answer. #
And God only knows what he would have said about the virtue of a child, or a slave (!).
Certainly, appealing to an arbitrary verbal definition will be
even weaker: You are to do this, because I have arbitrarily stipulated that a
certain word denotes it.
Some, of course, have thought that the good just is what we
desire to desire, so B1 is actually equivalent to A. But this will only
make the problem sharper. Cf. Moore: But it is also apparent
that the meaning of this second question cannot be correctly
analysed into
Is the desire to desire A one of the things we
desire to desire?
: we have not before our minds anything so
complicated as the question Do we desire to desire to desire
to desire A?
We may, of course, be able to throw out some definition like
good is what it is right to admire
. But this is no help in
illuminating the subject-matter of ethics; it merely relocates the problem to
the analysis of right
and admire.
These words, it seems to me, give us a particular
picture of the essence of human language. It is this: the individual words in a
language name objects--sentences are combinations of such
names.----In this picture of language we find the roots of the
following idea: Every word has a meaning [Bedeutung].
This meaning is correlated with the word. It is the object for which the word
stands.
(Ludwig Wittgenstein, Philosophical Investigations § 1). It
is the ancient Dragon, the philosophical conception of meaning, that hands over
its own power and its throne and its immense authority to philosophical beasts
risen from the sea.
The first argument goes through because it can be expanded as follows:
The logical step from 1 to 3, and from 5 to 6, is justified because
predicative adjectives split up
as Geach described. The
second argument fails because x is a big flea
does not split
up into x is big and x is a flea
.
As Geach puts it:
In order to assimilate
goodto ordinary predicative adjectives likeredandsweetthey call goodness an attribute; to escape undesired consequences drawn from the assimilation, they can always protest,Oh no, not like that. Goodness isn't a natural attribute like redness and sweetness, it's a non-natural attribute. It is just as though somebody thought to escape the force of Frege's arguments that the number 7 is not a figure, by saying that it is a figure, only a non-natural figure, and that this is a possibility Frege failed to consider.
Quidquid appetitur, appetitur sub specie boni.
Caesar's murder was a bad
thing for a living organism, a good fate for a man who wanted divine worship for
himself, and again a good or bad act on the part of his murderers.
(Geach)
Thus Geach (1956/1967):
The ordinary uses of
goodandbadare for Objectivists just a complex tangle of ambiguities. I read an article once by an Objectivist exposing these ambiguities and the baneful effects they have on philosophers not forewarned of them. One philosopher who was so misled was Aristotle; Aristotle, indeed, did not talk English, but by a remarkable coincidence ἀγαθός had ambiguities quite parallel to those ofgood. Such coincidences are, of course, possible; puns are sometimes translatable. But it is also possible that the uses of ἀγαθός andgoodrun parallel because they express one and the same concept; that this is a philosophically important concept, in which Aristotle did well to be interested; and that the apparent dissolution of this concept into a mass of ambiguities results from trying to assimilate it to the concepts expressed by ordinary predicative adjectives. It is a mere prejudice to think that either all things calledgoodmust satisfy some one condition, or the termgoodis hopelessly ambiguous.