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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.


Drobnitskii, O. G., and T. A. Kuz’mina. Kritika sovremennykh burzhuaznykh eticheskikh kontseptsii. Moscow, 1967. Chapter 4.
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Without conceding to the emotivist theory of art, audiences and critics may understand what a dance conveys, in the sense of feeling familiar or "at home" with its effect or intent, without necessarily being able to articulate its meaning.
So, instead of incoherently attempting to refute a theorist who is only privately indulging an emotivist preference, we should look elsewhere for a fitting way to respond to the phenomenon of pragmatic nihilism.
Viewing psychoanalysis as a prophetic ministry and practice of liberation within the Christian tradition provides a moral trajectory for psychoanalysis that frees it from its emotivist leanings and allows it to speak forthrightly about its assumptions of the good life.
He shows how contemporary moral fragmentation, in the form of emotivist and utilitarian culture, is connected to the loss of Aristotelian ethics together with the inability of the Enlightenment to supply any suitable substitution for it.
While critics of IBE (or of inference causation generally) may be suspicious of the inherent risk that a legal fact-finder might fudge cause-in-fact on emotivist grounds, that risk is an unavoidable concomitant of the epistemology of legal fact-finding.
84) This 'empiricist, emotivist, non-cognitivist, amoral ethical doctrine' reduces language expressive of those moral inward realities that human inwardness enfolds to evincements of emotional states.
If I endorse liberty on, say, Aristotelian Lockean grounds and you endorse it on, say, emotivist grounds, we need not worry about the justificatory questions that divide us; we ought instead to focus on the substantive agreement that unites us.
And notice how a utilitarian emotivist could embrace the claim that causing suffering is a wrong-making property in this normative sense, even while denying the above metaethical claim; for the emotivist, the wrongness of causing suffering metaethically will be understood in terms of the attitudes of agents toward causing suffering).
The aim of this work is to present and examine the emotivist theory of moral propositions according to Alfred Ayer.
In the realm of practices the authority of both goods and standards operates in such a way as to rule out all subjectivist and emotivist analyses of judgment (MacIntyre 1981:190).
Instead, emotivist societies tend to reduce ethical questions about what is right and just to issues of utility--what makes something good is its effectiveness for this person at this time.
These authors suggest that the mark of a cognitive intuitionism is the assumption that mental states serve a representational function, rather than emotivist theory that assumes mental states serve primarily nonrepresentational functions (p.