PHIL 1175: EXAM 3
49 Cards in this Set
| Front | Back |
|---|---|
|
Hume thinks that the controversy over the general foundation of morals is between reason and sentiment
|
true
|
|
A specious argument is one in which a great deal of space is given for alternative points of view
|
false
|
|
Hume thinks that as long as our understanding stays cool, we will probably do the right thing
|
false
|
|
part of the telos of moral speculation is to help us get in the habit of doing the right thing
|
true
|
|
according to Hume, proper reasoning is sufficient to give rise to the proper sentiment
|
true
|
|
reasoning is often necessary to give the sentiment a suitable influence on the mind
|
true
|
|
Hume thinks that personal merit is a fundamental moral principle
|
false
|
|
the qualities that should be ascribed to people are of no use to Hume's inquiry into the principles of morals
|
false
|
|
claiming that the foundation of ethics is question of fact, is metaethical claim
|
true
|
|
Kant disagreed with Hume as to the appropriate means to finding the fundamental principle(s) of morals
|
true
|
|
Hume's use of the experimental scientific method is also a naturalistic approach to ethics
|
true
|
|
According to Hume, several qualities other than those which proceed from a tender sympathy with others and a generous concern for our species, are more entitled to the general good-will and approbation of human kind
|
false
|
|
the merit of benevolence arises from its tendency to promote the interests of our species and bestow happiness on human society
|
true
|
|
utility is at least part of the merit of social virtues
|
true
|
|
when making a moral judgment, utility is the last consideration
|
false
|
|
the reason utility has nothing to do with questions concerning moral duty, is that Hume is no a deontologist
|
false
|
|
utility is not a virtue in both people and inanimate objects
|
true
|
|
all moral affections or dislikes are not from education, and it follows from this that no moral affections or dislikes are from education
|
false
|
|
benevolence engages the affections of persons before any moral education occurs
|
true
|
|
the end promoted by the social virtues is agreeable to us because of what we have been taught by society
|
false
|
|
the end of social virtues is pleasing because it promotes self-interest
|
false
|
|
utility and self-love are nearly identical
|
false
|
|
utility alone accounts for the origin of morality
|
false
|
|
hume's philosophy is appropriately thought of as a kind of naturalism because he relies on principles of human nature
|
true
|
|
no one can be entirely indifferent to a well-represented passion, because everyone has the seeds and first principles of every passion
|
true
|
|
a reductio is a deductive argument
|
true
|
|
assuming the opposite of the claim to be proven is not a part of arguing by reductio
|
false
|
|
reductio ad absurdum is a direct proof
|
false
|
|
previously established premises and axioms cannot be used in a reductio
|
false
|
|
kant was not an empiricist
|
true
|
|
Hume's moral philosophy is not an example of empiricism
|
false
|
|
claiming something about every moral theory constitutes a metaethical claim
|
true
|
|
it is possible to reach a conclusion a priori from a principle that has already been proven a posteriori
|
true
|
|
happiness is the summum bonum
|
false
|
|
all useful goods in their own right
|
false
|
|
both animate and inanimate objects have functions
|
true
|
|
Eudaimonia is complete with qualification
|
false
|
|
good fortune is not a sufficient condition for happiness
|
true
|
|
the soul is an ontologically distinct entity from the body
|
false
|
|
both the rational and non-rational parts of the soul have a function
|
true
|
|
wisdom and prudence are not virtues of character
|
true
|
|
virtue of character is attained wholly a priori
|
false
|
|
Virtue is intrinsically valuable
|
true
|
|
the doctrine of the Mean applies to some ethical virtues
|
true
|
|
prudent people naturally know what happiness is
|
false
|
|
prudence is a necessary condition for full virtue
|
true
|
|
having the virtues of thought means that you can be moved to action by thought alone
|
false
|
|
Akrasia is the combination of eudaimonia and virtuous action
|
false
|
|
being over come by pleasure is necessary condition for happiness
|
false
|
PHIL 1175: FINAL EXAM