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Book Synopsis

Why Itâs OK to Be Amoral argues that self-righteous moralism has replaced religion as a source of embattled and gratuitous certainties. High-minded moral convictions invoke the authority of sacred moral truths, but there are no such truths. In reality, moral passions are rooted in atavistic emotional dispositions and arbitrary social conventions.

While public and private discourse is saturated with guilt, shame and righteous indignation, professional philosophers, under cover of clever argumentation, promote the utopian idea that all practical questions have uniquely right answersâproviding that you adopt the right moral principles. But their justifications for those principles appeal to contested âfoundationsâ, among which no rational adjudication is possible. Moreover, because there are two discrepant ways of understanding motivation, our access to agentsâ true reasons is never sufficiently reliable to warrant moral praise or blame. Finally, every agent has a wide div

Why Its OK to Be Amoral

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    A Paperback by Ronald de Sousa

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      Publisher: Taylor & Francis
      Publication Date: Publication Date: 11/29/2024
      ISBN13: 9781032232836, 978-1032232836
      ISBN10: 1032232838
      Also in:
      Ethics and moral philosophy

      Description

      Book Synopsis

      Why Itâs OK to Be Amoral argues that self-righteous moralism has replaced religion as a source of embattled and gratuitous certainties. High-minded moral convictions invoke the authority of sacred moral truths, but there are no such truths. In reality, moral passions are rooted in atavistic emotional dispositions and arbitrary social conventions.

      While public and private discourse is saturated with guilt, shame and righteous indignation, professional philosophers, under cover of clever argumentation, promote the utopian idea that all practical questions have uniquely right answersâproviding that you adopt the right moral principles. But their justifications for those principles appeal to contested âfoundationsâ, among which no rational adjudication is possible. Moreover, because there are two discrepant ways of understanding motivation, our access to agentsâ true reasons is never sufficiently reliable to warrant moral praise or blame. Finally, every agent has a wide div

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