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By Bart Streumer

Irrealism in Ethics offers a set of six unique essays contributed by means of trendy ethical philosophers that deal with a variety of sorts of the philosophical place of moral irrealism. 

  • Addresses a number of sorts of the philosophical place of moral irrealism
  • Presents arguments either for and opposed to the 2 significant models of moral irrealism—the blunders concept and expressivism
  • Offers leading edge new arguments on themes in relation to moral irrealism
  • Features unique contributions from across the world in demand ethical philosophers

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Extra resources for Irrealism in Ethics

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38 HALLVARD LILLEHAMMER you can only be so ‘within the fiction of scrabble’. In order to know that you are bad at scrabble it is not necessary to be deluded, to speak falsely, or pretend to do anything. Badness at scrabble is literally achievable (and has actually been achieved) by a significant number of real individuals. Fifth, it might be objected that what I have said about the potential for improving our moral beliefs and getting things right when giving and taking moral advice may well be true and good even in a moral sense, but it is mistaken to think that there is any descriptively adequate way to describe someone’s moral predicament that makes use of normative, evaluative, or moral terms at all (except, that is, as ‘non-factively’ embedded in the content of propositional attitudes).

Furthermore, in some cases this will not only be responsible; it will obviously be right. Consider the following, minimally moralized, example by way of analogy: there might be no ‘absolute’, ‘unconditional’, or otherwise ‘ultimate’, foundation for someone’s choice between different vegetables to buy in the supermarket on the way home from work. Indeed, in abstraction from a given set of contextual parameters the question could be largely indeterminate. This does not mean that there are no more or less responsible ways to choose between available options within those parameters; much less that any moral, prudential, or otherwise normative judgement made against the background of such parameters would be false, incorrect, or otherwise mistaken.

It does not follow that our grasp of the success conditions that apply to the moral beliefs they form in response to these contextual and normative parameters will survive once these contextual and normative parameters are lifted. It is one thing to ask what someone ought to do given a set of contingent contextual and normative assumptions. It is quite another thing to ask what someone ought to do independently of any contingent contextual or normative assumptions. It is only the second kind of question that is ‘distinctively’, or ‘substantively’, moral.

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