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  2. Meta-ethical. Meta-ethical moral relativists believe not only that people disagree about moral issues, but that terms such as "good", "bad", "right" and "wrong" do not stand subject to universal truth conditions at all; rather, they are relative to the traditions, convictions, or practices of an individual or a group of people.

  3. Discusses three forms of moral relativismnormative moral relativism, moral judgement relativism, and metaethical relativism. After discussing objections to each view, it is shown that the objections can all be met and that all three versions of moral relativism are correct.

  4. Meta-ethical moral relativism states that there are no objective grounds for preferring the moral values of one culture over another. Societies make their moral choices based on their unique beliefs, customs, and practices. And, in fact, people tend to believe that the “right” moral values are the values that exist in their own culture.

  5. saying so, neither has indulged in meta-ethics; both have stayed within the confines of normative ethics, and indicated the force, scope, or weight (the exceptionless or exception-possible character) of the rule. Whether relativism is true, however, is a question about normative ethics, not a question within normative ethics. It’s a ques-

  6. Meta-ethics: addresses questions about first-order (normative) ethical judgments, e.g., about the nature of morality; the meaning of moral talk; whether morality is absolute or relative; whether moral judgments can be true or false (objective) or merely subjective, how we can have knowledge of moral truth. 2. The Problem of Moral Relativism.

  7. It is a ‘metaethicalview, on a par with the thesis that, of the duties which a person is subject to, his duties to others are his moral duties. On this understanding, the primary import of the social relativistic thesis is not to argue which rights, duties, etc. people have but to classify and clarify the nature of rights and duties ...

  8. Meta-ethical relativism is true because there is no single valid way to structure social cooperation. Morality-specific relativism divides into cognitive and non-cognitive versions (see Moral judgment §1 ).

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