Der Deutsche Idealismus (Fichte, Schelling, Hegel) und die - download pdf or read online
By Martin Heidegger
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172. See LM, p. 164 ff. 34 FROM META-ETHICS TO ETHICS visit my aunt who is sick but let me not do it" which, according to Hare, is a statement of psychological fact and involves no logical contradiction. If the latter is the case, then his judgement "I ought to go and visit my aunt who is sick but let me not do it" retains its full prescriptive force and is, as we saw, logically contradictory. Hare's answer to the objection is accordingly that in all cases in which evaluative judgements do not entail imperatives, they are not used in their prescriptive force.
Things are slightly different in the case of Ethical Intuitionist theories. True, we get the truth conditions of a moral statement by appeal to a faculty of moral intuition. So when two people or two societies disagree, their moral opinions depend on whose moral intuitions they rely on. The difference between the Naturalistic and the Intuitionist theories is that whereas in the former we have different sets of truth conditions of a moral statement, in the latter we have only one set of truth conditions, the one determined by the appeal to the faculty of intuition.
In a similar manner, Hare contends, in the case of Subjective Naturalistic theories when two societies or two people disagree about a certain issue, then the truth conditions of the moral statement are determined by virtue of the feelings of approval or disapproval or the attitudes which the action or person under evaluation arouses in each party. Consequently, if one person claims that "Action X is wrong" and another person contends "Action X is not wrong", then the first says that action X, as a matter of psychological fact, arouses in him certain feelings of approval, whereas the second one says that action X, as a matter of psychological fact, arouses in him certain feelings of disapproval.
Der Deutsche Idealismus (Fichte, Schelling, Hegel) und die philosophische Problemlage der Gegenwart (Sommersemester 1929) by Martin Heidegger