Intuitivní zahradník: epistemický status morálních intuic

Název: Intuitivní zahradník: epistemický status morálních intuic
Autor: Horský, Jan
Zdrojový dokument: Pro-Fil. 2014, roč. 15, č. Doplňkové číslo, s. [15]-35
Rozsah
[15]-35
  • ISSN
    1212-9097
Type: Článek
Jazyk
Licence: Neurčená licence
 

Upozornění: Tyto citace jsou generovány automaticky. Nemusí být zcela správně podle citačních pravidel.

Abstrakt(y)
Cílem článku je prozkoumat otázku po epistemickém statusu morálních intuic. Empirické výzkumy na poli morální psychologie ukazují, že intuice hojně využíváme při morálním hodnocení. Spoléháme se na ně však i jako morální filosofové při testování našich teorií – má-li některá normativní teorie proti-intuitivní důsledky, chápeme to jako její vadu a vice versa. V článku se snažím zodpovědět otázku, zda je taková praxe odvolávání se na morální intuice jako na evidenci ospravedlnitelná – je morální intuice spolehlivým epistemickým kanálem? Nejprve se budu opírat o příbuznou debatu zaměřenou na epistemické intuice, představím tzv. restrikcionistickou výzvu a vysvětlím, z jakého důvodu se zaměřuji na morální intuice. V následující sekci předložím dle mého názoru nejsilnější linii útoku na epistemickou spolehlivost morálních intuic – argument z intuitivní nestability. Dříve jsme nevycházeli z úžasu nad zprávami o masivních rozdílech mezi námi Zápaďany a obyvateli exotických krajin, kterými nás ze svých terénních výzkumů zásobovali etnografové a antropologové. Dnes to jsou především morální psychologové a experimentální filosofové, kteří nás udivují ještě více odhalováním značné variability v intuicích – tentokrát však nejen mezi civilizovanými a domorodými lidmi, nýbrž i v srdci naší vlastní kultury. V další části tak předložím jednoduchou typologii intuitivní nestability a představím v současnosti již značně rozsáhlý soubor dat, který dokumentuje právě tuto neblahou vlastnost morálních intuic. Na jejich základě pak ve finální sekci dospěji k závěru, že morální intuice nejsou schopné dostát epistemickým nárokům, které klademe na jiné informační zdroje (např. smyslové vnímání), a jako takové nemohou sehrávat svou domnělou evidenční roli. V úplném závěru předložím předběžné poznámky týkající se možnosti využívat morálních intuic spíše jako zdroje motivace a za tím účelem navrhnu obrátit filosofickou praxi testování normativních teorií naruby.
The aim of this paper is to investigate the epistemic status of moral intuitions. Empirical research stemming from moral psychology points to the conclusion that we frequently make use of moral intuitions in moral judgment. More to the point, we make an appeal to intuitions as an evidence not only as laymen but also as moral philosophers – i.e. if some normative theory has counter-intuitive consequences, we take it as its defect and vice versa. In this paper I try to answer the question whether this practice of appealing to moral intuitions as evidence is justified – is moral intuition a reliable epistemic source? First, I will draw on a related debate of epistemic intuitions, introduce so called restrictionist challenge and make clear on what grounds I choose to focus on its moral counterpart. In next section I will present what I am convinced to be the strongest line of attack on epistemic reliability of moral intuitions – the argument from intuitional instability. In the good old days we were constantly amazed by ethnographers and anthropologists bringing to us reports of massive differences between us Westerners and inhabitants of exotic destinations. Today, it is mainly moral psychologists and experimental philosophers who amaze us even more by uncovering large amount of variability in intuitions, this time however not only between civilized and indigenous people but even in the heart of our own culture. I will devise a simple typology of intuitional instability and present what now is a rather large dataset documenting this unfortunate feature of moral intuitions. On these grounds, I will conclude that moral intuitions are unable to reach epistemic standards to which we are used to hold other epistemic sources (e.g. sense perception) and this makes moral intuitions unfit to fulfil its supposed evidentiary role. I will end with some preliminary notes on using moral intuitions rather as a motivational source and I will argue that, in fact, it is moral intuitions that should be tested by its concordance with preferred normative theory, not the other way around.
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