By J.J. Drummond, Lester Embree
This instruction manual goals to teach the nice fertility of the phenomenological culture for the learn of ethics and ethical philosophy through accumulating a suite of papers at the contributions to moral notion via significant phenomenological thinkers. The contributing specialists discover the idea of the main moral thinkers within the first generations of the phenomenological culture and direct the reader towards the main appropriate basic and secondary materials.
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This judgmental understanding is the second aspect of the objectivity of evaluations. Such judgmental understanding also comes into play when we consider the correctness of the affective response to the valued thing. The correctness of our feelings and emotions is a more complicated matter than cognitive correctness. To be criticized for not having the right attitude is sometimes to be criticized for having no reaction or the wrong reaction to a situation or circumstance that is correctly understood, as, for example, when I am indifferent to human suffering or get overly angry at a small slight.
26 Although Husser! " Formal axiology, however, analogous to formal logic, concerns the relations that obtain among value-meanings and value-judgments. Husser! 's formalism does not characterize the nature of obligation as it does for Kant; cf. Hua 28,3-101. , in his "categorical imperative" that states "Do what is best among what is attainable," has clear references both to a material good and to the circumstances in which the action is to occur; cf. Hua 28, 221. Cf. " 27 Max Scheler, Der Formalismus in der Ethik und die Materiale Wertethik, in his Gesammelte Werke, ed.
The experience of value, and the conscientious moral response to value, grounds obligation and expresses in the most significant way the incomparable seriousness of moral existence. Von Hildebrand, in other words, tries to meet the objection that any attempt to ground obligation in the experience of the good or value determines the will only contingently and heteronomously by identifying a group of values or goods that are good in their own right apart from their relation to subjective interests, feelings, emotions, needs, and desires.