Hume: Moral Expressivism

I argue for a thorough reinterpretation of Hume’s “common point of view” thesis, at least within his moral Enquiry. Hume is typically understood to argue that we correct for sympathetically produced variations in our moral sentiments, by undertaking an imaginative exercise. I argue that Hume cannot consistently claim this, because he argues that we automatically experience the same degree of the same moral sentiment towards all tokens of any one type of character trait. I then argue that, in his Enquiry (...) at least, Hume only believes that we correct for variations in our non-moral sentiments. When he claims that we sometimes choose a “common point of view,” he just means that we sometimes choose to verbally express our calm, moral sentiments, and no other passions, when we publicly evaluate people’s characters. (shrink)

This paper argues that Hume was first and foremost a moral psychologist and a determinist, not a moralist. When confronting the fact of moral disagreement, notably in "A Dialogue" affixed to his moral enquiry, he maintained that it is not psychologically possible to approve of the conflicting norms of other cultures, except in the case of sometimes approving of individuals in other cultures for abiding by those objectionable norms rather than fomenting cultural upheaval. All cultures should nonetheless agree on the (...) most general and fundamental moral principles as well as on most specifics. But there are non-trivial specific cases on which there will be irreconcilable disagreements, based on conflicting beliefs concerning utilities, finer matters of taste, and uncertainties over how best to maximize conflicts between the useful/agreeable and the personal/social. In these cases, we would be wise to consider whether tolerating the conflicting views of others would be more useful and agreeable than attempting to enforce conformity. Toleration is among the less obvious virtues, but it is one that experience has by now taught us to adopt, at least in certain cases. (shrink)

Hume is believed by many to hold an emotivist thesis, according to which all expressions of moral judgements are expressions of moral sentiments. However, most specialist scholars of Hume either deny that this is Hume's position or believe that he has failed to argue convincingly for it. I argue that Hume is an emotivist, and that his true arguments for emotivism have been hitherto overlooked. Readers seeking to understand Hume's theory of moral judgements have traditionally looked to the first section (...) of Book 3 of his Treatise, which discusses the relation between morality and reason. I argue that there is evidence elsewhere which better supports Hume's emotivist thesis. Hume's arguments for emotivism focus more on the causes of moral sentiments than on their relation to reason or belief, and he argues that moral sentiments are such as to arise whenever we contemplate morally relevant objects. He also holds that the presence of moral sentiments precludes any possibility of moral belief, because moral beliefs could only be less vivid copies of moral sentiments, and these cannot simultaneously exist. Hume concludes that all moral judgements must be expressions of sentiments. (shrink)

As a metaethicist, I am interested in whether expressivism is true, and thus interested in whether the argument that people think they find in Hume is a sound one. Not being a Hume scholar (but merely a devoted fan), I am less interested in whether Hume really was an expressivist or whether he really did present an argument in its favor. Hume’s metaethical views are very difficult to nail down, and by a careful selection of quotes one can present him (...) as advocating expressivism, or cognitivist subjectivism, or moral skepticism, or a dispositional theory, or an ideal observer theory, or even utilitarianism. It is entirely possible that Hume’s position is indeterminate when considered against these terms of modern moral philosophy; it is also entirely possible that he was hopelessly confused (much as it pains me to admit it). However, I doubt very much that Hume should be interpreted as an expressivist in any straightforward manner, and therefore I am doubtful that he should be interpreted as arguing in its favor. Most of this paper does not discuss Hume directly at all: I critically discuss the motivation argument and I advocate a certain positive metaethical view—one that mixes elements of traditional expressivism with elements of cognitivism. This position is neutral between moral realism and radical moral skepticism. I close by wondering—very briefly— whether Hume might have held such a view. Given my reservations about the determinacy of Hume’s metaethical outlook, the case is not pressed with any vigor, but because it is an interpretation of Hume that has not, so far as I know, been articulated before, it may be of interest to note that it seems to be consistent with much of what he says—at least as much as any other precise interpretation. (shrink)

I suggest that Kantian ethics, that is, the ethics of the mature Kant, that of Thomas Nagel, Karl-Otto Apel and Onora O'Neill, is not the caricature of an "engineering" approach in normative ethics that Lecaldano wants to fight in his war on deontological ethics. The ethics of Kant and the Neokantians can be for a consequentialist ethic a more fearsome and interesting adversary than such targets as "common-sense morality", non-existent "dogmatic intuitionism" invented by Sidgwick, non-existent "Catholic morality" that Lecaldano tends (...) to choose as privileged adversaries as if there were no more serious opponents to criticize for those who had good arguments to criticize them. (shrink)

There are eight major misconceptions about Hume's moral theory. First,many believe that there is no essential difference between the Treatise and the Enquiry. Second, some commentators believe that Hume has an extraordinary theory about the moral point of view. Third, many assume that Hume has an explicit theory of moral judgment. Fourth, several commentators have attributed to Hume a multiple theory about the relationship between moral judgment and moral sentiment. Fifth, some assert that Hume has a qualified- or ideal-spectator theory (...) of moral judgment based upon the extraordinary theory about the moral point of view. Sixth, some assert that Hume has an emotivist theory of moral judgment. Seventh, several commentatorshave either accused Hume of violating his own argument against inferring "ought" from "is" or they have sought to show how Hume is justified in making an inference from "is" to "ought" by having the "is" refer to a special class of statements about feelings. Finally, some assert that Hume is a utilitarian in his theory of moral judgment. I shall comment briefly on each of these misconceptions. (shrink)