Branch of philosophy that studies the values that guide human conduct


Ethics - Wikipedia, the free encyclopedia
"Ethics (from Greek ethikos) is the branch of axiology - one of the four major branches of philosophy, alongside metaphysics, epistemology, and logic - which attempts to understand the nature of morality; to define that which is right from that which is wrong. The Western tradition of ethics is sometimes called moral philosophy. ..."


Anti-Life Ethics in Iraq, by Jacob G. Hornberger, 15 Dec 2006
"One wonders whether ... [Weigel's] opinion on the war would be different if the number of American deaths matched the number of Iraqi deaths. ... Under what moral or ethical authority does one nation impose involuntary regime change on another nation, especially when it will entail innocent people's deaths in the process?"
Immorality, Inc., by Llewellyn H. Rockwell, Jr., Mises Daily, 31 Jul 2006
Argues that the lawlessness and violence in occupied Iraq is due to the immorality of modern day warfare
"In any society, the problem with crime extends beyond the immediate victims. Pervasive violence whittles away the cultural and moral foundations of society itself. ... modern wars are far more violent and blood-soaked than medieval ones, and they are far more likely to impact the whole of culture, dragging society's moral sense into the gutter, so that the sense of right and wrong, good and evil, dissolve and are replaced by a pervasive nihilism."
Related Topics: Government, Iraq, Socialism, War
Objectivist Ethics in the Information-Age Economy, by Nathaniel Branden, Navigator, Feb 2001
After reviewing human progress, from hunter to farmer to laborer to thinker, argues that objectivist ethics are more relevant to current society
"... the ethics of Objectivism has a new relevance and a new urgency in our global, information-age economy. ... The mind has always been our basic tool of survival. But for most of our history, this fact was not understood. Today, it is obvious to (almost) the whole world."
Should We Force Others to Shape Up?, by David Gordon, Mises Daily, 20 Oct 2006
"If I steal from you, I may justifiably be compelled to return your property; but if I wish to drink myself to death, the state cannot stop me. People are free to persuade me to modify my conduct, or shun me if I will not; but they cannot use force against me. Many people find this sharp separation implausible, but Otteson suggests that most people implicitly accept it."
The Consequences of Liberty, by Sheldon Richman, 30 Jan 2015
Compares consequentialism to deontological ethics, also mentioning virtue ethics, and reviews Roderick Long's essay "Why Does Justice Have Good Consequences?"
"As I say, this discussion is hypothetical. Freedom (or justice) can be counted on to produce good outcomes, in a eudaimonistic way, for everyone. But is this just a lucky break? Or is there a more solid explanation? ... [Long] finds that the prima facie content of justice ... is represented by libertarianism, that is, the principle that each person is an end in himself and therefore is equal in authority to everyone else."
Ethics Study Guide: Aristotle, by Roderick Long
Part of study guide to Prof. Long's introductory ethics course; includes biographical details, comments on Aristotle's ethical and political writings, short introductions to Rethoric and Nichomachean Ethics and study questions
"The central concept in Aristotle's ethics is eudaimonia, usually translated as 'happiness.' Literally it means 'being well-favoured by the gods.' For Aristotle it is not a subjective psychological state, but a condition of overall well-being; we might think of it as 'living a good life' or 'flourishing as a human being.' ... Aristotle thinks that being a virtuous person involves a kind of moral insight developed through experience but not statable in words."
Related Topics: Aristotle, Dialectics
Herbert Spencer's Theory of Causation [PDF], by George H. Smith, Journal of Libertarian Studies, 1981
Discusses Spencer's epistemology, his views on causation and how it affects social interactions, concluding with his ethical theory and concept of justice
"Acts are ethically good, generally speaking, if they are 'conducive to life' and ethically bad if they 'directly or indirectly tend towards death.' In order to label life-sustaining acts as 'good,' we must make 'an assumption of extreme significance ... an assumption underlying all moral estimates.' We must assume, according to Spencer, that life is worth living-and this brings us to the 'primary meanings of the words good and bad.'"
Law, Property Rights, and Air Pollution, by Murray N. Rothbard, Cato Journal 2, 1982
Examines the principles of tort law, how to determine what is just property and how to deal with invasions of property such as air pollution
"If ethics is a normative discipline that identifies and classifies certain sets of actions as good or evil, right or wrong, then tort or criminal law is a subset of ethics identifying certain actions as appropriate for using violence against them. The law says that action X should be illegal, and therefore should be combated by the violence of the law."
Playboy Interview: Ayn Rand, by Alvin Toffler, Playboy, Mar 1964
Topics discussed include objectivism ethics, guilt, having a productive or creative purpose, emotions, women and family, romantic love, sex, marriage, religion, compassion, other writers, government, various politicians and altruism
"The ethic derived from the metaphysical base of Objectivism holds that, since reason is man’s basic tool of survival, rationality is his highest virtue. ... The standard of value of the Objectivist ethics is: man’s life—man's survival qua man—or that which the nature of a rational being requires for his proper survival. The Objectivist ethics, in essence, hold that man exists for his own sake, that the pursuit of his own happiness is his highest moral purpose, that he must not sacrifice himself to others, nor sacrifice others to himself."
Political Science, by Sheldon Richman, 18 May 2007
Reviews Frank Van Dun's 1986 paper titled "Economics and the Limits of Value-Free Science" and its implications for making an objective case for ethics, freedom and private property
"We ought to be reasonable. That proposition is deceptively simple because it's so powerful. How can one deny it or argue for the contrary proposition? Thought, language, and argument are tools of reason. ... Therefore, ... 'there can be a science of ethics and therefore also an ethics of science that is quite objective if it conforms to the normative fact as discussed by the science of ethics.'"
Related Topics: Politics, Private Property
The Moral Case for Freedom Is the Practical Case for Freedom, by Sheldon Richman, 27 Dec 2013
Considers whether it is reasonable to make distinctions between ethical and practical arguments for freedom
"The concern of ethics, according to Aristotle, is to learn how such a being must think and act in order to flourish individually and as a member of society; the objective is 'the practical life of man as possessing reason.' That's why prudence (or practical wisdom) finds a place on his list of virtues."
Related Topic: Liberty
Would You "Support the Troops" in Bolivia?, by Jacob G. Hornberger, 27 Dec 2006
Discusses U.S. military contracts and the hypothetical case of a soldier objecting to being deployed for an invasion of Bolivia on orders from the President, contrasting it to the real scenario of the 2003 invasion of Iraq
"But what about the morality of the entire operation? Where is the morality of killing people who have never attacked the United States and who have done nothing worse than try to defend their country from a wrongful invader? Where is the morality in killing in 'self-defense' when you don't have a right to be there killing people in the first place? Does a burglar who has entered someone's home in the middle of the night have the moral (or legal) right to claim self-defense ...?"
Related Topics: War, Militarism, Standing Armies


The Theory of Moral Sentiments, by Adam Smith, 1759
Partial contents: Of the Propriety of Action Consisting of Three Sections - Of Merit and Demerit; or of the Objects of Reward and Punishment - Of the Foundation of our Judgments concerning our own Sentiments and Conduct, and of the Sense of Duty
The Virtue of Selfishness: A New Concept of Egoism
    by Ayn Rand, Nathaniel Branden ("Mental Health versus Mysticism and Self-Sacrifice" and five more chapters), 1964
Partial contents: The Objectivist Ethics - The Ethics of Emergencies - The "Conflicts" of Men's Interests - Isn't Everyone Selfish? - The Psychology of Pleasure - Doesn't Life Require Compromise? - The Nature of Government - The Argument from Intimidation
A Primer on Business Ethics
    by Tibor R. Machan, 2003
Related Topic: Business