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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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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.
Only briefly considered is the prospect that Moore (or any other defender of the OQA or NF precept: for example, emotivists or other latter-day noncognitivists) might have in mind an inductive generalization from the above verbal behavior.
Fletcher's soup differed from that of the positivists and emotivists in that he threw in a large handful of a sweet-smelling spice called love, somehow meant to guide us to proper moral behavior.