An Ethically Bad Life - Research Paper Example

? An ethically bad life and What is an ethically bad life? How do we know? Introduction Ethics is a complex subject, which is concerned with the nature of the decisions, actions and the choices of individuals. Ethics has to do with the things that humans do or fail to do – the ethical models in this question are classed as the “ethics of doing”. Therefore, the focus of whether an ethically bad life is real has more to do with what we do and the decision making process of members of society, on what they ought to engage or what they ought not to engage in. However, ethics does not offer easy answers to these questions, unlike in the case of issues that are patently obvious within the society (Vendemiati, 2004). This paper will explore whether an ethically bad life is real, and how it can be identified. In exploring the ethical nature of a bad life, arguments for whether it is real or not will be explored; support will be offered, that an ethically bad life exists. Identification of the specific issue Ethical theory is a major part of all choices, reasoning and the philosophies that are broadly conceived. The aim of ethics, according to different theorists, including Plato, Hobbes, Aristotle, and Levinas include the discernment of right from wrong choices and acts towards others. Other theorists views that ethics distinguishes what is morally bad or good, and others defines it as an explanation of the principles that guide a life, which is worth living (Singer, 2000). The issue that arises from the conception of ethical actions and whether an ethically bad life exists is the regard of whether ethics is the same as what is commonly accepted, law or religion. Therefore, before exploring whether an ethically bad life exists, it is important to separate ethics from other areas that inform ethics. First, is the fact that ethics is not all about what is commonly accepted among members of a given group, or among members of society (Vendemiati, 2004). For example, among the members of a gang within the society, violence may be gratuitously viewed as fun and acceptable. The mere fact that some action is commonly accepted among a given group does not make it ethical. In support of this distinction David Hume argued that, “is does not imply or mean ought” (Singer, 2000). Secondly, ethics is not law, because in some cases, laws will incarnate ethical standards. For example, the mistreatment of domesticated animals was viewed as an ethical issue, long before it was considered an area of legal action at different countries. Further, all that falls under the scope of ethical concern may be regarded relevant under law. An example is that it is ethically regarded that people should remain nice to one another, but that principles cannot be subjected to legal practice. Thirdly, ethics is not religion, and the two can be explored differently, irrespective of the fact that religions present ethical principles that are observed. Due to the fact that ethics is different from what is commonly acceptable, law and religion, the question that comes up is whether an ethically bad life can be explained on the basis of the different considerations. Based on this regard, this paper will discuss the coverage of the ethical nature of life, and explain how an ethically bad life can be distinguished from an ethically good one (Singer, 2000). The argument develops on the fact that ethics is related to what is right and wrong, in defining the conduct of humans, demonstrating the areas that distinguish an ethically bad life, using the actions, choices and the dilemmas that present in the lives of members of society. The multiple sides of an ethically bad life As free people, humans are faced by the opportunity of making choices, some related to trivial areas like the outfit to wear on different days. Others are more serious cases, involving those that can result in life or death, therefore, distinguishing between an ethically bad and good life can be very instrumental in shaping the people in the society. Towards establishing the ethically bad life, we need to explore the issues and the choices in question, with regard to the action in question, the context in which it takes place, the consequences it yields and the effect of the choice, on other people or members of society (Vendemiati, 2004). The consideration that an ethically bad life exists is based on the values and the priorities of individuals and societies as a whole. Values are the areas that are considered necessary, in shaping the sense of the identity of different individuals. These values are expressed using statements like ‘cheating is wrong’ and human dignity and life should be protected; these are like guidelines to human living in society. These values develop overtime, and they are shaped by the lenses of religion, family, peers, education, law and a wide array of good and bad experiences, which shape people (Singer, 2000). Therefore, a regard of these different values, and assigning the different values priority, for instance in the case that a conflict exists, offers the basis for the ethical nature of life. With regard to the values and prioritizing the question that an ethically bad life exists, where the person is guided by the wrong values, in the case they do not regard the available options, which could be more ethically accepted and the consequences that arise from the value priorities taken. Further, regard should be offered to the effect of the given value choices on others, considering that ethical responsibilities and duties extend to other humans, animals like pets; nature, including biodiversity and ecosystems; traditions and festivities and institutions like governments and the family. Therefore, an ethically bad life is evident where the person making the value choices depending on the priorities offered, fails to regard the options that could be ethical and the ones that will not breach the ethical rights of other agents within the society (Toner, 2000). The second outlook that an ethically bad life does not exist is based on the outlook that – considering that ethics are the principles and the standards that guide a single person – the choices of one is independent of others. The reason leads to the outlook that what is ethical in one person may not be ethical in the case of another, and therefore the values and the priorities are different. This line of thought shows that the individual-based regard of values and priorities renders what is ethical to one person ethical, as being unethical according to another (Singer, 2000). The result is that an ethically bad life does not exist, because it is a matter of personal views, irrespective of whether the sentiments may be shared. Support of the view that an ethically bad life exists The reality of an ethically bad life can be determined from a review of the ethical issues in question, or the core issues covered by the given action or the lifestyle of the individual. For example, a person who makes money by compromising the rights and the welfare of others can be considered ethically wrong, because they compromise others for their personal gain (Ellis, 2007). Secondly, the facts surrounding the case should be clearly understood, because a person claiming rights over what is rightfully not theirs is ethically wrong. Thirdly, serving the interests and the good of all the players touched by the issue of ethical concern in question determines the ethically-good nature of the person’s life. An ethically good life is one, where the person takes account of the values at stake, before making their choice or doing their actions, taking into account not to breach the interests and the values of all other parties – human and inhuman. An ethically good life is also dependent on the extent, to which the person in question examines the options available to them, and then eliminates those that are likely to yield negative consequences, for those whose consequences are not negative to others (Newton, 2000). An ethically good life is also determined by the person’s ability to choose the choices and the actions that serve the principles and the values that are important to them, as well as those that are important to other stakeholders – human and non-human (Singer, 2000). For example, an ethically good life would be marked by choices and actions that are inclined towards service for oneself and others. However, an unethical one would be inclined towards the choices that serve self-interests, at the expense of others and other stakeholders affected by the choices and actions. How an ethically bad life exists and Personal view about the debate An ethically bad life is marked by the ethical responsibility and the duties served by the actions and the choices of a person’s life. For example, in every case, a person has ethical duties extending beyond themselves and their life, to those touching on those of others, animals, nature, institutions and traditions. Therefore, in the case that a person lives a life where they are not considerate of the ethical values and the priorities of others, it marks an ethically bad life, but the case where they are considerate of their values and priorities alone is the opposite (Newton, 2000). From a personal point of view, ethics are the standards that a person should abide by, and more importantly offers guidelines on the relations between people and the surroundings are also guided by the ethicality of the choices of actions. For example, it is an ethical responsibility that any person should regard the interests and the welfare of others. Therefore, the mark of an ethically good life is the regard for the ethical responsibility and the duties they hold to other members – human and non-human (Singer, 2000). Conclusion Ethics is related to the decisions, actions and the choices that different people should live by, towards ensuring that the welfare of others, as well as theirs is upheld. The issue with ethics is that there are questions as to whether an ethically bad life exists, which is due to the fact that ethics is not always in line with what is commonly accepted, law or religion. I am in support of the argument that an ethically bad life exist, because one may live one, where they do not regard the rights and the interests of others. References Ellis, C. (2007). Telling secrets, revealing lives: Relational ethics in research with intimate others. Qualitative Inquiry, 13, 3-29. Newton, J. (2000). Complete Conduct Principles for the 21st Century. London: Nicer Century World Pub. Singer, P. (2000). Writings on an ethical life. London: Harper Collins Publishers. Toner, J. (2000). Morals under the Gun: The Cardinal Virtues, Military Ethics, and American Society. Baltimore: University Press of Kentucky. Vendemiati, A. (2004). In the First Person, an Outline of General Ethics. Rome: Urbaniana University Press. Read More