Here’s the next section of my talk at the Garage Blackboard Lectures:
In 1912, H.A. Prichard wrote a hugely influential paper called “Does Moral Philosophy Rest on a Mistake” – a provocative title – where he expressed a dissatisfaction with ethical philosophy. The emphasis on arguments and abstraction left him pretty cold. If we wanted to be convinced about our moral obligation to not steal or kill, he wrote, we just have to get face to face with a particular instance of, say, murder or theft. All this general argument stuff just won’t do it.
In 1976, half a century later, Michael Stocker wrote another influential and provocative paper called “The Schizophrenia of Modern Ethical Theories”. He pointed out the way popular ethical theories like our Big Three fail to take account of motive. If you’re a utilitarian, say, you’ll act to produce the most happiness in the greatest number. But if you’re visiting your sick friend in the hospital, and he thanks you for coming, and you say “well, I didn’t come because of my friendship with you, but because I judged it was the act that would produce the most happiness in the greatest number…” Well, your friend would probably not be impressed with how saintly you are.
In 1985, Annette Baier wrote a great paper arguing that the way the Big Three are taught tends to produce not more ethical students, but totally amoral students. When you’re taught three (or thirty, since the Big Three have a ton of variants) different abstract frameworks for ethics, that in some places are similar and in some places are different, that seem to have exactly the same weight of evidence behind them, Baier thinks it’s tempting to just reject ethics altogether and opt for a more univocal motivation: like self-interest.
There’s some reason to think Baier’s right! In 2009, the philosopher Eric Schwitzgebel published a somewhat tongue-in-cheek study that showed this: relatively obscure, contemporary ethics books of the sort likely to be borrowed mainly by professors and advanced students of philosophy were actually about 50% more likely to be missing than non-ethics books, and that classic (pre-1900) ethics books were about twice as likely to be missing. So! I hope all that has given you reason to believe that there’s something wrong in ethical philosophy – and I should note that this is all analytic ethical philosophy; these criticisms don’t necessarily extend to continental or Asian ethical philosophy.