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Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
C1: morality as understood by empiricists is a posterori (this morality would be relative) C2: however, this can only tell us how humans do act, not how they should act C3: therefore all morality must be a priori P1: therefore morality is objectve
Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
addendum: therefore morality as determined by relativism cannot be normative
Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
I believe the concept of objective morality exists, as that being the idea that a specific doctrine or set of rules objectively states the morals one should follow. However there are thousands of diffirent books and teachings one can and does get their morals from, so that is why objective morality exists as a concept but not as a fact.
C1: morality as understood by empiricists is a posterori (this morality would be relative) C2: however, this can only tell us how humans do act, not how they should act C3: therefore all morality must be a priori P1: therefore morality is objectve
What do you mean by saying that a posteriori knowledge is "relative"? What do the C's and P stand for?
I'll be back with a further critique (if one is called for) after I have adequately pondered over this argument.
the type of morality that is non-religious (ie the one we're arguing here) is either rationalist (ie a kantian idea of morality being able to be determined by logic alone) or empiricist (relative and is determined by human experience)
Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
C1: morality as understood by empiricists is a posterori (this morality would be relative) C2: however, this can only tell us how humans do act, not how they should act C3: therefore all morality must be a priori P1: therefore morality is objectve
I think the largest problem I seem to have with this argument is the presupposition that there is a way one should act (almost as if there is an objective morality). It seems to me that this argument is simply begging the question with contention 2.
On the contrary, it assumes that morality is a posterori and shows why this is absurd.
Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
“Morality” and “code of
conduct” are two different manifestations of the same concept. That is, in
forming a group, the objective of morality is the genesis as well as the
evolution of a subjective code of conduct, while following a code of conduct becomes
a moral event preserving the life of the group.
On the contrary, it assumes that morality is a posterori and shows why this is absurd.
Yes, but you also seem to assume that answers to "should" questions (i.e., morality) are knowable at all (i.e., that they are either a priori or a posteriori knowledge). Like I said, that's begging the question.
That's a more reasonable critique, but the purpose of morality as understood by Kant, is indeed to make value judgements (normative statements). If it doesn't do that then it's useless. Therefore, in order for morality to have purpose it must make normative statements.
Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
That's a more reasonable critique, but the purpose of morality as understood by Kant, is indeed to make value judgements (normative statements). If it doesn't do that then it's useless. Therefore, in order for morality to have purpose it must make normative statements.
Sorry, but I do believe my original statement you have responded to meant something that it was not intended to mean. I have fixed this now so you may want to reread it. If it says what you thought, then all is well, I suppose, though I have a feeling that you didn't read what wasn't there.
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Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
- David Ricardo
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C2: however, this can only tell us how humans do act, not how they should act
C3: therefore all morality must be a priori
P1: therefore morality is objectve
Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
- David Ricardo
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Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
- David Ricardo
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What do the C's and P stand for?
I'll be back with a further critique (if one is called for) after I have adequately pondered over this argument.
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the type of morality that is non-religious (ie the one we're arguing here) is either rationalist (ie a kantian idea of morality being able to be determined by logic alone) or empiricist (relative and is determined by human experience)
Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
- David Ricardo
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Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
- David Ricardo
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Under a system of perfectly free commerce, each country naturally devotes its capital and labour to such employments as are most beneficial to each. This pursuit of individual advantage is admirably connected with the universal good of the whole. By stimulating industry, by regarding ingenuity, and by using most efficaciously the peculiar powers bestowed by nature, it distributes labour most effectively and most economically.
- David Ricardo
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If it says what you thought, then all is well, I suppose, though I have a feeling that you didn't read what wasn't there.
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