Emotivism


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Emotivism

 

an ethical theory based on the ideas and methodology of logical positivism. According to the theory, moral judgments and terms are neither true nor false; they are devoid of cognitive content, since they cannot be verified by experience. They are significant only to the extent that they express moral emotions (for example, the emotions of the speaker).

Viewing moral concepts as arbitrary, emotivism presents a nihilistic interpretation of morality. It gained currency between the 1920’s and 1940’s in Great Britain, Austria, and the USA. Its chief spokesmen have been A. Ayer, B. Russell, R. Carnap and H. Reichenbach.

REFERENCE

Drobnitskii, O. G., and T. A. Kuz’mina. Kritika sovremennykh burzhuaznykh eticheskikh kontseptsii. Moscow, 1967. Chapter 4.
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For the sake of completeness, it should be added that while both share the idea that no one has rational access to the truth of value judgments, only the most radical logical positivists and British analytical philosophers such as Ogden, Ayer and Stevenson endorsed the meta-ethical view of emotivism (48).
And the hostility to belief--to final truths-that characterizes the modern academy is of a piece with emotivism in ethics and the absence of a common good in our wider social and political life.
Keywords: Emotions, experience, phenomenology, emotivism.
Emotivism (8) must also be false since it is necessary for the subject to use reason in order to identify those values.
It briefly addresses pluralism and relativism in ethics, situation ethics, conventionalism, scientism, emotivism, utilitarianism, Kantianism, Nietzscheanism, and the "threat-safeguard" approach.
noncognitivist) theories of emotivism and prescriptivism should be rejected because moral judgments are meant by ordinary people as assertions about supposed matters of objective fact.
MacIntyre (1984) held that they operate in the mode of emotivism because their moral judgments are based on the non-rational, subjective attitudes and feelings of the individual.
emotivism, would be far from any Kantian ethics, and it is unclear whether any profound notion of guilt could be accommodated by such a view at all.
Unfortunately characterized (by some) as "cognitivism vs emotivism," the division in orientation stems from views that, on the one hand, affective responses predictably inhere to the expectancy fulfillment strategies of any given instantiation of music, and on the other hand, affective responses occur as results of facilitated recognition and association fluencies on the part of listeners.
Were we to require that our ethical theories be such that most people already understand and accept them and use them to guide their moral conduct, we would have set ourselves an impossible task--most people have never even heard of Kantian ethics, perfectionism, emotivism, contractarianism, or any other systematic ethical or meta-ethical theory.
A broad sketch of the two men's criticisms reveals a four-step downfall from the Enlightenment to emotivism to scientism to socialist planning.
The texts that established emotivism firmly in the discipline are Lionel Robbins, An Essay on the Nature and Significance of Economic Science (London: MacMillan and Company, 1932), and Milton Friedman, "The Methodology of Positive Economics," in Essays in Positive Economics (Chicago: University of Chicago Press, 1953).