Wednesday, August 10, 2022

The Oxford Handbook of Elizabeth Anscombe

 


Introduction, Roger Teichmann
Part I: Intention
1. 'On Anscombe on Practical Knowledge and Practical Truth,' Lucy Campbell
2. 'Intention with Which,' Charles F. Capps
3. 'Intention, Knowledge and responsibility,' Rémi Clot-Goudard
4. '"Practical knowledge" and testimony, Johannes Roessler

Part II: Ethical Theory
5. 'Anscombe's Three Theses After Sixty Years: modern moral philosophy, polemic, and "Modern Moral Philosophy,"' Sophie Grace Chappell
6. 'Practical Truth, Ethical Naturalism, and the Constitution of Agency in Anscombe's Ethics,' John Hacker-Wright
7. 'Criterialism and Contextualism,' Gavin Lawrence
8. 'Anscombe on Double Effect and Intended Consequences,' Cyrille Michon
9. 'Anscombe on Ought,Anselm Mueller

Part III: Human Life
10.'Justice and Murder: The Backstory to Anscombe's "Modern Moral Philosophy,"' John Berkman
11. 'Anscombe on euthanasia as murder,' David A. Jones
12. 'The Knowledge of Human Dignity,' Micah Lott
13. 'Life and Other Basic Rights in Anscombe,' Katharina Nieswandt
14. 'Anscombe: Sexual Ethics,' Duncan Richter
15. 'Linguistic idealism and human essence,' Rachael Wiseman

Part IV: The First Person
16. 'The first person, self-consciousness and action,' Valerie Aucouturier
17. 'Anscombe and Self-consciousness,' Adrian Haddock
18. 'The first person and "The First person,"' Harold Noonan

Part V: Anscombe on/and Other Philosophers
19. 'Anscombe's Wittgenstein,' Joel Backström
20. 'Anscombe and Aquinas,' John Haldane
21. 'Ethics and Action Theory: An Unhappy Divorce,' Constantine Sandis
22. 'Anscombe and Wittgenstein on Knowledge "without Observation,"' Harold Teichman

Thursday, August 4, 2022

Schopenhauer on relative and absolute good

The following are selections from §65 of Volume I of The World as Will and Representation.

First, however, I wish to trace back to their real meaning those conceptions of good and bad which have been treated by the philosophical writers of the day, very extraordinarily, as simple conceptions, and thus incapable of analysis; so that the reader may not remain involved in the senseless delusion that they contain more than is actually the case, and express in and for themselves all that is here necessary. I am in a position to do this because in ethics I am no more disposed to take refuge behind the word good than formerly behind the words beautiful and true, in order that by the adding a “ness,” which at the present day is supposed to have a special [solemnity], and therefore to be of assistance in various cases, and by assuming an air of solemnity, I might induce the belief that by uttering three such words I had done more than denote three very wide and abstract, and consequently empty conceptions, of very different origin and significance. Who is there, indeed, who has made himself acquainted with the books of our own day to whom these three words, admirable as are the things to which they originally refer, have not become an aversion after he has seen for the thousandth time how those who are least capable of thinking believe that they have only to utter these three words with open mouth and the air of an intelligent sheep, in order to have spoken the greatest wisdom?

The above sounds like the kind of thing the later Wittgenstein, at least, might have agreed with. 

We now wish to discover the significance of the concept good, which can be done with very little trouble. This concept is essentially relative, and signifies the conformity of an object to any definite effort of the will. Accordingly everything that corresponds to the will in any of its expressions and fulfils its end is thought through the concept good, however different such things may be in other respects. Thus we speak of good eating, good roads, good weather, good weapons, good omens, and so on; in short, we call everything good that is just as we wish it to be; and therefore that may be good in the eyes of one man which is just the reverse in those of another. The conception of the good divides itself into two sub-species—that of the direct and present satisfaction of any volition, and that of its indirect satisfaction which has reference to the future, i.e., the agreeable and the useful.

Compare Hume: "personal merit consists altogether in the possession of mental qualities useful or agreeable to the person himself or to others" An Enquiry Concerning the Principles of Morals, 9.1

This idea of good seems very much like Wittgenstein's idea of relative goodness or goodness in the relative sense.

It follows from what has been said above, that the good is, according to its concept, ["something belonging to the relative"]; thus every good is essentially relative, for its being consists in its relation to a desiring will. Absolute good is, therefore, a contradiction in terms; highest good, summum bonum, really signifies the same thing—a final satisfaction of the will, after which no new desire could arise,—a last motive, the attainment of which would afford enduring satisfaction of the will. But, according to the investigations which have already been conducted in this Fourth Book, such a consummation is not even thinkable.

Wittgenstein might sort of agree with this, seeing as he thinks talk of anything absolutely good or good in an absolute sense is nonsense. But he does not say that goodness is essentially relative, nor that absolute good is a contradiction in terms. He focuses, rather, on what people who use such words are trying to say.

If, however, we wish to give an honorary position, as it were emeritus, to an old expression, which from custom we do not like to discard altogether, we may, metaphorically and figuratively, call the complete selfeffacement and denial of the will, the true absence of will, which alone for ever stills and silences its struggle, alone gives that contentment which can never again be disturbed, alone redeems the world, and which we shall now soon consider at the close of our whole investigation—the absolute good, the summum bonum—and regard it as the only radical cure of the disease of which all other means are only palliations or anodynes. 

Here Schopenhauer too adopts the words "absolute good" for a kind of metaphorical use. That much is a bit like Wittgenstein in the Lecture on Ethics. But Schopenhauer relates the absolute good to the denial of the will, which Wittgenstein doesn't talk about.