This paper offers a critique of Susan Wolfs thesis that it is not desirable to be as morally good as possible. I will mainly focus on two objections that are strongly connected with each other. The first one being the notion of free will, that is, that one can only be a moral saint by choice and out of one’s own free will. The secound one is the notion that a moral saint will affect their surroundings in a way that will make up for the possible downsides of moral saintliness.
Table of Contents
1. Introduction
2. Wolf's Position
3. Prior Objections
3.1 We Cannot Be Too Moral
3.2 What Moral Saints Look Like
3.3 The Motivation of the Moral Saint
4. The Perks of Being a Saint
4.1 Moral Saints As Free Agents
4.2 Moral Saints Are Impactful
4.3 There Are Many Ways To Well-Roundness
5. Conclusion
Research Objectives & Key Themes
This thesis provides a critical engagement with Susan Wolf's seminal argument regarding "moral saints," aiming to demonstrate that the perceived incompatibility between moral perfection and a "well-rounded" life is based on an overly narrow, individualistic perspective.
- The role of free will and personal choice in moral saintliness.
- Critique of the assumption that moral commitment precludes non-moral interests.
- The impact and external influence of moral saints on their surroundings.
- Re-evaluating the definition of a "well-lived life" beyond bourgeois hobbies.
- Analysis of the motivations (de dicto vs. de re) behind altruistic behavior.
Excerpt from the Book
4.1 Moral Saints As Free Agents
I would like to point out one fundamental part of moral sainthood that has been widely neglected throughout the discourse. A moral saint can, contrary to Wolf’s believes, only be a moral saint by choice, that is, out of their own free will. Later on, I will provide another argument for this claim, but for now I think it is sufficient to point out that it simply goes against our intuitions that a moral saint could be a fanatical, dull, or naive person. In fact, that would mean that the saint is either uncaring because his only motivation would be feeding his irrational and pathological drive for being good, or, in the case of the loving saint, just not very good in maximizing welfare. As Carbonell pointed out:
It seems that blind charity could cause one to trust the untrustworthy, to rely on the unreliable, or worse, to ally oneself with evil. (Carbonell, 2009:384).
The two types of moral saints that Wolf has distinguished are seemingly very bad at being moral saints. And if we take a look at real-life examples of moral sainthood we will barely find any of the negative character traits that Wolf has described. So if moral saints are not acting out of blind love or pathological duty, what motivates them? Even though the title of Framarin’s paper suggests that he might provide an answer to this question, we still have no good explanation for a person would spend most of their time helping others instead of pursuing other hobbies and interests. It seems like Wolf provides us with just these two explanations because she cannot imagine how such a person could have mental issues or be at least a little escapist.
Summary of Chapters
1. Introduction: Presents the philosophical problem of the "moral saint" as proposed by Susan Wolf and outlines the thesis's critical approach.
2. Wolf's Position: Summarizes Wolf's argument that moral perfection is incompatible with a well-rounded life because it leaves no time for non-moral interests.
3. Prior Objections: Discusses existing critiques by Louden, Carbonell, and Framarin, focusing on the nature of moral motivation and psychological necessity.
4. The Perks of Being a Saint: Argues that moral sainthood is a free, impactful choice that can provide genuine fulfillment, challenging Wolf's narrow criteria.
5. Conclusion: Summarizes the finding that the life of a moral saint can be both fulfilled and well-rounded, rejecting the notion that such lives are inherently "unattractive."
Keywords
Moral Saints, Susan Wolf, Well-roundedness, Ethics, Moral Motivation, Free Will, Utilitarianism, Kantian Ethics, Moral Perfection, Philosophy, Agency, Altruism, Human Flourishing, Moral Philosophy, Character Traits.
Frequently Asked Questions
What is the primary focus of this paper?
The paper examines the philosophical debate surrounding Susan Wolf’s concept of "moral saints," specifically challenging her claim that moral perfection leads to an unappealing, narrow life.
What is the core argument the author makes against Wolf?
The author argues that Wolf’s definition of a "well-rounded" life is overly focused on bourgeois hobbies and fails to account for the deep fulfillment found in moral commitment and impactful service.
What research method is utilized?
The thesis employs a philosophical analysis of existing literature, evaluating arguments from thinkers like Robert Louden, Vanessa Carbonell, and Christopher Framarin to construct a new critique of Wolf.
How does the author define the role of free will?
The author asserts that true moral sainthood must be an exercise of free choice, rather than a result of blind fanaticism or pathological duty.
What real-life examples are discussed to counter Wolf's view?
Figures such as Dr. Paul Farmer, Mahatma Gandhi, and Martin Luther King Jr. are cited as examples of people whose lives are perceived as both highly moral and deeply meaningful, contrary to Wolf's skepticism.
What is the significance of the "de dicto" vs. "de re" distinction?
This distinction explores whether a moral saint acts out of a detached duty to morality as an abstract concept (de dicto) or out of a genuine, motivated concern for specific moral causes (de re).
Why does the author consider Wolf's perspective "individualistic"?
The author suggests that Wolf’s criteria for a "good life"—playing the violin, eating gourmet food, fashion—reflect a wealthy, Western, individualistic standard that is not universally applicable to a well-lived life.
Does the author believe moral saints can be happy?
Yes, the author maintains that moral saints can lead highly fulfilled lives by finding satisfaction in their impact on the world and alignment with their own deeply held values.
- Citar trabajo
- Felix Haus (Autor), 2021, Why and in what sense are our intuitons regarding 'moral saints' opposed to the conclusion Susan Wolf reaches regarding moral sainthood?, Múnich, GRIN Verlag, https://www.grin.com/document/1164511
