- In this paper I contemplate two phenomena that have impressed theorists concerned with the domain of reasons and of what is now called ‘normativity’. One is the much-discussed ‘externality’ of reasons. According to this, reasons are just there, anyway. They exist whether or not agents take any notice of them. They do not only exist in the light of contingent desires or mere inclinations. They are ‘external’ not ‘internal’. They bear on us, even when through ignorance or wickedness we take no notice of them. They thus very conspicuously shine the lights of objectivity, and independence, and even necessity. By basking in this light, ethics is rescued from the slough of sentiment and preference, and regains the dignity denied to it by theorists such as Hobbes or Hume, Bernard Williams, Alan Gibbard or myself. Hence, many contemporary philosophers compete to stress and to extol the external nature of reasons, their shining objectivity (John Broome 2004; Jonathan Dancy 2000; Ernest Nagel 1970; "Parfit (Derek) - Reasons and Motivation" (1997); Joseph Raz 1975, 1978, 2003; Schafer-Landau 2003; Wallace 1999).
- The other phenomenon is that of the inescapable ‘normativity’ of means-ends reasoning. Here the irrationality of intending an end but failing to intend the means is a different shining beacon. It is that of pure practical reason in operation: an indisputable norm, again showing a sublime indifference to whatever weaknesses people actually have, and ideally fitted to provide a Trojan horse for inserting rationality into practical life. If the means-end principle is both unmistakably practical and yet the darling child of rationality itself, then other principles of consistency or of humanity, or of universalizing the maxims of our action, can perhaps follow through the breach in the Humean citadel that it has spearheaded. And so we get the dazzling prospect that if people who choose badly are choosing against reason, then this can be seen to be a special and grave defect. It would locate the kind of fault they are indulging. It would give us, the people of reason, a special lever with which to dislodge their vices. Being able to corral knaves and villains in a compound reserved for those who trespass against reason and rationality therefore represents definite progress.
- It is sad to have to spoil the party, but I fear that these apotheoses of reason contain much less than meets the eye. Ethics is given no new light, nor is its armoury in the least strengthened, nor is its status beyond anything dreamed of by Hume remotely established, by these contemporary ethusiasms. In fact, the massive amount of work that has gone into the coronation of reason has been almost entirely misdirected.
For the full text, see Blackburn - The Majesty of Reason.
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