Sophie Grace Chappell

I develop an anti-theory view of ethics. Moral theory (Kantian, utilitarian, virtue ethical, etc.) is the dominant approach to ethics among academic philosophers. But moral theory's hunt for a single Master Factor (utility, universalisability, virtue...) is implausibly systematising and reductionist. Perhaps scientism drives the approach? But good science always insists on respect for the data, even messy data: I criticise Singer's remarks on infanticide as a clear instance of moral theory failing to respect the data of moral perceptions and moral intuitions. Moral theory also fails to provide a coherent basis for real-world motivation, justification, explanation, and prediction of good and bad, right and wrong. Consider for instance the marginal place of love in moral theory, compared with its central place in people's actual ethical outlooks and decision making. Hence, moral theory typically fails to ground any adequate ethical outlook. I propose that it is the notion of an ethical outlook that philosophical ethicists should pursue, not the unfruitful and distorting notion of a moral theory.

I discuss Bernard Williams’ ‘integrity objection’ – his version of the demandingness objection to unreasonably demanding ‘extremist’ moral theories such as consequentialism – and argue that it is best understood as presupposing the internal reasons thesis. However, since the internal reasons thesis is questionable, so is Williams’ integrity objection. I propose an alternative way of bringing out the unreasonableness of extremism, based on the notion of the agent’s autonomy, and show how an objection to this proposal can be outflanked by a strategy that also outflanks the ‘paradox of deontology.’.

I argue that one central resource for ethical thinking, seriously under-explored in contemporary anglophone philosophy, is moral phenomenology, the exploration of the texture and quality of moral experience. Perhaps a barrier that has prevented people from using this resource is that it’s hard to talk about experience. But such knowledge can be communicated, e.g. by poetry and drama. In having such experiences, either in real life or at second-hand through art, we can gain moral knowledge, rather as Mary the colour scientist can gain knowledge of colours; such knowledge is a real cognitive gain, but it is not knowledge of the propositional kind that philosophers have usually focused on.