Bela Szabados

RésuméCet article examine diverses façons d'exploiter l'éthique aristotélicienne pour rendre compte philosophiquement de l'hypocrisie. Aristote lui-même n'apas dit grand chose d'explicite à ce sujet, mais nous nous employons à identifier et à scruter les passages qui sont les plus pertinents pour un traitement distinctif de l'hypocrisie, élucidant en cours de route un certain nombre de confusions à propos d'Aristote. Nous envisageons divers domaines d'émotion et d'action qui pourraient fournir un lieu propre au vice de l'hypocrisie, ceux en particulier de l'engagement personnel, du souci à l'égard des opinions d'autrui, et de la sincérité. Nous concluons de cet examen que la doctrine du juste milieu ne fournit pas une explication satisfaisante de l'hypocrisie. Nous proposons alors que si un système moral comme celui d' Aristote doit rendre compte de la moralité dans son entièreté, il lui faut trouver place pour des phénomènes qui excèdent les limites de la doctrine du juste milieu. L'hypocrisie, selon nous, appartient précisément à cette famille de phénomènes. Finalement, nous esquissons une approche de l'hypocrisie qui fait usage d'éléments aristotéliciens, mais sans pour autant s'y confiner.

Is self-deception always immoral? That it is always immoral to deceive oneself seems to have been the ‘received’ view amongst philosophers. Such a view was vigorously supported by Bishop Butler in the eighteenth century. Recently, Herbert Fingarette has argued for a similar position. In this paper I wish to examine Butler's and Fingarette's arguments and contend that no morally sensitive and reasonable person can possibly accept them without thereby ceasing to be morally sensitive and reasonable.

I put down my cup and examine my own mind. It is for it to discover the truth. But how? What an abyss of uncertainty whenever the mind feels that some part of it has strayed beyond its own borders; when it, the seeker, is at once the dark region through which it must go seeking, where all its equipment will avail it nothing. Seek? More than that: create. It is face to face with something which does not so far exist, to which it alone can give reality and substance, which it alone can bring into the light of day.

Not so long ago it was fashionable to claim that it is not the moral philosopher's business to say what things are good or what actions we should perform. This view is succinctly stated by A. J. Ayer:There is a distinction, which is not always sufficiently marked, between the activity of a moralist, who sets out to elaborate a moral code, or to encourage its observance, and that of a moral philosopher, whose concern is not primarily to make moral judgments but to analyse their nature.On the other hand, in direct opposition to this, recently many philosophers actively moralize, in the sense that they argue for substantive normative ethical positions. In doing this they tend to assume but not to explore seriously two views: that the notion of moral expertise is unproblematic, and that moral philosophers in particular are moral experts. My aim in this paper is to promote the exploration of these questions. is logically prior to. Nevertheless I begin with discussing ; for puzzles about expertise in morals naturally emerge when one examines the credentials of candidates for the job.