The amount of space between two points, measured along the minimum path which connects them, is called displacement. This can be used as an argument against euthanasia, suicide and other behaviours that damage ourselves. While you will be able to view the content of this page in your current browser, you will not be able to get the full visual experience.
The value of displacement can be positive, negative or even zero, but the value of the distance is always positive.
(p. 20) And in fleshing out his account, he helps himself to normative vocabulary. The guise under which we are to respect persons is that of free legislator of universal law, which suggests that respect for them amounts to a recognition of their authority to make such laws (4:431). The Formula of Universal Law expresses a constraint on form. We say that we don't think that we should use other people, which is a plain English way of saying that we shouldn't treat other people as a means to our own ends. Copyright © 2020 Notre Dame Philosophical Reviews Audi begins with a distinction between treating someone solely as a means and treating them merely as a means. So while the letter of Audi's analysis is non-valuational, I think that we do have to rely on value-laden judgments, including moral judgments, in fashioning a serviceable articulation of it. In the criminal justice system, the morality of means and ends refers to the moral use of power in different situations. Key Differences Between Distance and Displacement. Distance refers to the amount of space between two points, measured along the actual path, linking them. Your email address will not be published. Thanks to Timothy Rosenkoetter for helpful comments and discussion. This may be so, but Audi's argument doesn't take us all the way to that conclusion. This idea applies to us too. His view is non-consequentialist, he says, because it would have us promote not an impersonal good of which the good of individuals are parts, but the personal good of each person (pp. The Second-Person Standpoint (Harvard University Press).
can be used as an argument against euthanasia, animals must be treated as ends in themselves. BBC © 2014 The BBC is not responsible for the content of external sites. How would that work? Why should someone side with Audi against the consequentialist and believe that personal good does not aggregate across persons? This account relies on Audi's own (straightforward and plausible) moral psychology rather than on Kant's, which allows him to make illuminating connections to other parts of ethical theory, especially those that emphasize character. He believes that these things do matter to whether some conduct qualifies as treating someone as an end, but none of the familiar ways of cashing out how exactly they might matter -- idealized preferences, hypothetical consent -- are successful. While I cannot legitimately use one person to promote another's good, I don't see anything in Audi's theory that forbids using a person to promote his or her own good. (Velleman 2006) On the teleological reading, however, it's not clear why, given that we are interested in promoting the goodness of persons, we shouldn't promote it in aggregate. I find this conception difficult to square with Kant's own words.
To treat someone merely as a means, by contrast, is to be bereft of concern for them -- aside from their usefulness as an instrument. There are also more basic questions about how such a position works and why one would adopt it. More skeptically, I might wonder, what reason do I have to follow such a formula? While distance is represented by ‘d’, displacement is labelled as ‘s’. As against this, displacement does not give the complete information of the path travelled by the object. 2010. (p. 38). There are two basic ways of understanding this notion. Definition of Customer.
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Distance is nothing but the length of the total route travelled by the object during motion. Those attracted to a recognitional model of the Formula of Humanity will find this an awkward way to think about autonomy and consent and, consequently, see a significant hole in Audi's argument. On the contrary, the displacement can be calculated by multiplying velocity and time. We shouldn't treat ourselves as a means to our own ends; instead we should respect our inherent worth. Korsgaard, Christine M. 1996. He's out to construct a theory of Kantian inspiration that is plausible on its own terms. The idea also shows up in discussions of animal rights, with the idea that if they have rights, animals must be treated as ends in themselves.
Through well-chosen examples and patient exposition he develops a moral psychology that throws light on what it takes to live up to the principle. To most ears this sounds better and certainly more practicable than Kant's first formulation. These observations are not necessarily objections, but I do think they raise a question. So given this view about practical reason, it's clear enough why Kant thinks the prohibition on treating humanity merely as means is a genuinely fundamental part of morality. The other is recognitional: treating others as ends is a matter of recognizing their standing in some activity. Some of my concerns with Audi's gloss will be very little skin off his nose, since he's not primarily interested in interpretation. (p. 4) But later, when discussing the difference between treating someone solely and merely as a means, he insists that "'merely' has a derogatory element we must capture."
(p. 30) I presume that only friendly -- and not dastardly -- desires do the trick here. The amount of space between two points, measured along the actual path, which connects the two points, is called distance. Audi's principal goal in the first part of the book is to argue that we cannot make out this crucial distinction unless we attend to three features of our conduct: the particular acts that affect another person, the reasons for which we act, and the way our acts are performed (cruelly, generously). The second part of the book is devoted to an analysis of treating persons as ends. This page is best viewed in an up-to-date web browser with style sheets (CSS) enabled. 1989. To treat someone merely as a means, by contrast, is to be bereft of concern for them -- aside from their usefulness as an instrument. 2006. His treatment of Christine M. Korsgaard (1996) and Onora O'Neill's (1989) influential attempts to articulate a consent-based reading of the Formula of Humanity is very brief, and he doesn't discuss Japa Pallikkathayil's (2010) important critique of those readings at all. I found this stretch of the argument frustrating for two reasons. Distance gives the complete information of the path followed by the body. But if we don't have Kant's ambitions -- if we are happy to call on considered judgments about which states of character are reprehensible and the badness of harm -- then it's less obvious why this category should interest us so much. If a person is an end-in-themself it means their inherent value doesn't depend on anything else - it doesn't depend on whether the person is enjoying their life, or making other people's lives better. And why should I think that this is a fundamental principle of morality? So let's examine the view in that light. There are good answers to this question: perhaps the category enriches the explanatory powers of our extant ethical theory by carving out a distinctive kind of transgression. The philosopher Immanuel Kant said that rational human beings should be treated as an end in themselves and not as a means to something else. The first part is given over to an analysis of treating persons merely as a means, the second to treating them as ends. Creating the Kingdom of Ends (Cambridge University Press). Distance covered is not the unique path, but the displacement between two locations, is the unique path. Audi's … Robert Audi's new book tries to answer some of the central questions about Kant's formula at significant remove from his machinery. If I face a choice between saving two persons or one, and I have the goal of treating them all as ends, what should I do? Persons have a dignity by which they "exact" respect (Metaphysics of Morals 6:435). The book has eight chapters divided into two parts. We all recognize the complaint in "you used me" even if we don't see the problem with acting on a maxim whose universalization cannot be willed. Darwall, Stephen. in spite of the violation of your autonomy, etc.). I cannot chain you to a chair and force you to watch The Big Lebowski even if, as a matter of fact, I know the film is so terrific that you would be better off all things considered (i.e. College of Arts and Letters We shouldn't treat ourselves as a means to our own ends; instead we should respect our inherent worth. One can make a convincing case that the most useful of these for ethical theorists is the Formula of Humanity: "Act so that you use humanity, as much in your own person as in the person of every other, always at the same time as end and never merely as means." 110-4).
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