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• W2078631541 abstract "There is a notion, cataleptic in its effects, that discussion in ethics and values must ultimately be blocked by the fallacy. We can go so far in analyzing the categories of good, right, ought, valuable, and the like, but never so far as to embark from the field of logic or general philosophy and enter the alien provinces of science-at least with a visa. To think to reduce moral problems to those of psychology or biology or (in Northrop's amendment) to those of culture, is The Fallacy, insensitivity to which brands one as a positivist, a dupe of scientism, or at least a sympathetic fellow-traveller. Though the vocabulary of The Fallacy is not old-G. E. Moore and his earnest commentators will date it-the idea is almost as antique as philosophy itself; indeed, it is one of the prime devices whereby philosophy has managed to rationalize its subject-matter as something more than an historical accident. Respectable as it is, the naturalistic seems to say very little. There is less here than meets the eye. And what it does say is far from unquestionable. To be sure, the fallacy has been examined by many writers, notably by Moore's critics, but still there seems always a kind of reticence in such examination, a fear, it seems, of falling into a kind of scientific hubris. Yet just what is the alleged fallacy? It is to talk about certain things (e.g., values and ethics) in terms of other things (e.g., psychology and anthropology)-but indicates that things can be talked about only in their own terms. (Ewing) (3) It is to collect statistics to decide the right-whereas kind of answer seems utterly irrelevant to this kind of question. (Broad) (2) It is to attempt to define what is meant by good-but then we will be led to ask whether the good is really good. (Moore) (8) There is a prima facie and disarming ingenuousness to be found in these anti-naturalistic buts and whereas's, particularly when they are expressed so characteristically in the Broad style, which has become in some circles almost the hallmark of philosophic respectability. The idea looks clear, earnest, almost innocent, so much so that it seems occasionally to be accepted itself without analysis. For at least a rough-and-ready (not, to be sure, the top-drawer analysis -a word with an almost blessed Mesopotamia quality) would indicate that to affirm ethical naturalism as a is simply to affirm that things cannot legitimately be expressed or understood as something else. It is to say no more than that there is an indefinable, perhaps an ineffable, element at the base of all experience. And to say this is to call attention to what is obvious but nugatory. That there are undefined elements in any universe of discourse goes without saying. And that in certain logical and mathematical universes those elements constitute the most interesting part of the system also goes without saying. But to manipulate ineffables so as to thwart possible investigation at its very start must be regarded as no more than a rather desperate contrivance to preserve philosophy. 336" @default.
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• W2078631541 date "1949-10-01" @default.
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• W2078631541 title "A Note on the Naturalistic Fallacy" @default.
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• W2078631541 doi "https://doi.org/10.1086/287054" @default.
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