Bradley, F.H. Accepting the MSID theory comes with a high moral price as we risk not doing enough and morally under-performing. Daly (1963) concludes Bradley’s ethics is undeveloped, while Brink thinks Bradley is in danger of “moral parochialism” (2007, p. 112). It is because ‘my station and its duties’ teaches us to identify others and ourselves with the station we fill; to consider that as good, and by virtue of that to consider others and ourselves good too. That can not be attributed to me in my character of member in the organism. Candlish (1978) and Irwin (2009) emphasize the self-realization part. Searle, J.R. (1995). Anyone who accepts the MSID normative and moral theses is bound to think that, at least when justified by custom, they are good. This paper compares the central theses of Edmund M. Pincoffs’s Quandaries and Virtues with those of F. H. Bradley’s Ethical Studies. The ideal point of view is that of a universalized agent. moral obligation, social roles, T. H. Green, F. H. Bradley, Hegelian ethics, social command. My station and its duties ([Youth's library) [Cheap, Eliza] on Amazon.com. https://doi.org/10.1007/s42048-019-00049-0, DOI: https://doi.org/10.1007/s42048-019-00049-0, Over 10 million scientific documents at your fingertips, Not logged in The theory offers a secure and easy way of being regarded as good by removing responsibility for any act exceeding social expectation and making only one demand—to do our job. The last two essays … are devoted to further elaboration of this notion” (1971, p. 9). The Journal of Philosophy, Psychology and Scientific Methods, 21, 169-77. Here are the most important of his reasons. Wollheim, R. (1969). This is acknowledged, e.g., by Nicholson (1990, p. 31). From within social morality, there is no way of thinking that social practices, norms, and demands are corrupt. Journal of Philosophical Research, 19, 1‑8. Oxford: Oxford University Press. Article Moral shallowness or denial of aspirations beyond what is expected by custom and a requirement to be content with one’s lot in life: “[I]f I take my place in the world I ought not to be discontented” (ES, 182); “My heart I am not to think of, except to tell by my work whether it is in my work, and one with the moral whole; and if that is so … with that I am satisfied, and have no right to be dissatisfied” (ES, 183). Whatever is demanded from the person in the form of a positional duty is always justified, e.g., with a reference to a custom or value that is accepted by the majority. The ideal thesis that holds that morality consists of the realization of the self, identified with the moral ideal. As a member of society where honour killing is a traditional way of purifying the family, a parent knows what he is expected to do and why; he knows his duty, and he knows that he is justified by the long history of his society and its values. My Station and Its Duties. The second challenge is that relative as it is, the doctrine does not provide a criterion of knowing which actions are right and wrong (ES, 193-199). It tells which actions, required in virtue of one’s relationship with others, are also morally obligatory, i.e. Babushkina, D. Bradley’s “my station and its duties” and its moral (in)significance. contact us The greater part of the work on this paper was carried out in the Spring of 2016 at Harris Manchester College (University of Oxford), and I feel indebted to its staff and members for their assistance, especially to Susan Killoran and Ralph Waller. Warnock, M. (1971). Correspondence to DOI:10.1093/acprof:oso/9780198722298.003.0011, 1 Kant, Moral Obligation, and the Holy Will, 2 Constructivism and the Argument from Autonomy, 5 Moral Scepticism, Constructivism, and the Value of Humanity. This chapter considers the idea of ‘my station and its duties’ as it figures in the work of T. H. Green and F. H. Bradley, who pioneered its significance. Keywords: The first component of Bradley’s moral ideal, described in Essay VI (ES, 219-24). Just the presence of a police station can make a community or neighborhood safer, regardless of what's inside it. Bradley’s My Station and Its Duties. 6 and 7). III: From Kant to Rawls. The phrase must be understood as a category that (1) refers to different concepts throughout Ethical Studies (i.e. Finally, benefiting others is not the only moral commitment: “the moral man can to a certain extent distinguish his moral essence from his particular function … the content of the ideal self does not fall wholly within any community, is in short not merely the ideal of a perfect social being” (ES, 205). Together they form a unique fingerprint. The moral goal is the identification with and “the realization of the good will which is superior to ourselves” (ES, 162). While as this shows, the outlook of ‘my station and its duties’ does not represent Bradley’s final position, it is here that the core of his account of ethical duties lies and it is therefore on this chapter that the identificatory accounts of his position have focused – so this will also form the centrepiece of our discussion, but where, in accordance with the structure of the book, this cannot properly be … 39-49). He temporarily adopts the point of view he is discussing, writing as if he has already accepted it. For more on the moral self in ES, see Babushkina (2016). The Theory of Good and Evil. Despite the ambiguity of Bradley’s terminology, given the general development of his argument, it is obvious that, in Essay VI, “my station and its duties” no longer refers to positional duties. Bradley. Bradley [Book Review]. For descriptive relativism, see Timmons (2002, 43 ff.). The ideal point of view is informed by the knowledge of the “true human nature” (ES, 192),Footnote 24 the highest of human values. […] A man can not take his morality simply from the moral world he is in, for many reasons. Next! ), Ethics and Basic Rights. Princeton: Princeton University Press. Oxford: Clarendon Press. Justification and Legitimacy: Essays on Rights and Obligations. Perfectionism and the Common Good. (1981). Timmons, M. (2002). An individual user may print out a PDF of a single chapter of a monograph in OSO for personal use. Please, subscribe or login to access full text content. Banchetti (1992) explores Hegelian overtones in the doctrine of MSID. (Ed.) *FREE* shipping on qualifying offers. MY STATION AND ITS DUTIES have relations to, and duties to, others just as human beings; and this is a community which is not â a visible communityâ .24 Bradley has not been a particularly inï¬ uential moral philosopher. ), The Impact of Idealism. Simmons (1981) argues that moral obligation is not conditioned by positional duties. The ideal point of view makes possible the top-down identification of ought and is because it gives direction to changing reality to fit the standard of perfection; it does not lower the standard to reflect reality. What is the ideal point of view? Open access funding provided by University of Helsinki including Helsinki University Central Hospital. Note another implication of Bradley’s words: if one judges that a particular social demand is bad, one ought not to perform this act, despite its being one’s positional duty. The MSID theory is one of four responses to the question about the ultimate moral goal (Essay II). View this article's JSTOR metadata. Process and Historical Crisis in F.H. This is a normative concept. For instance, the MSID theory derives the normative thesis (and specific claims about what one ought to do and which actions/persons are right/good) from the descriptive thesis (statements about a matter of fact) because the theory employs the bottom-up idealization (reducing what ought to be to what is). View more articles from International Journal of Ethics. According to Wollheim, Bradley offers an “extended” MSID theory, according to which “[t]he first and … most important contribution [to the good self] comes from one’s station and its duties” (1969, 246–47). I have at least two reasons to think so: Bradley’s criticism of the reduction of ought to is, and what can be seen as an argumentum ad absurdum showing that accepting the MSID theory yields serious moral problems. The moral self is defined in terms of social roles, having specific or “objective” duties that are prescribed by existing social institutions and justified by custom. Bradley, I believe, rejects most of MSID’s normative and descriptive claims, as well as its bottom-up thesis. ZEMO 2, 195–211 (2019). Most importantly, the MSID theory claims to overcome the contradiction between ought and is: “There I realize myself morally, so that not only what I ought to be in the world is, but I am what I ought to be… ‘[M]y station and its duties’ teaches us to identify others and ourselves with the station we fill; to consider that as good, and by virtue of that to consider others and ourselves good too” (ES, 181). From that text we can see that Bradleywould have sided with the Twentieth Century communitarians who opposedthe individualistic political theories of Rawls and Nozick (seeKymlicka, Chapter 4). III. He wasthe fourth child and eldest surviving son of Charles Bradley, aprominent Evangelical preacher, and his second wife, Emma Linton. The good news is that, due to the work of Wollheim (1969, 1962), Candlish (1978), and Nicholson (1990), the vulgar view (e.g., Rashdall 1907, Sabine 1915, Santayana 1933, Stebbing 1948, Krook 1959) identifying Bradley’s moral views with the theory that he describes as “my station and its duties” is no longer accepted,Footnote 5 and Bradley’s connection with conservativismFootnote 6 and communitarianism,Footnote 7 if not dismissed, is no longer taken for granted. [Counter thesis: the top-down ideal thesis, according to which what ought to be is irreducible to what is (moral ideals are irreducible to existing models, the ideal self is irreducible to social relations (ES, 205)), and reality is altered to become ideal (e.g., the moral goal consists in the realization of the ideal of human nature). In C.A. The elaboration of the MSID theory takes the form of a dialogue between the doctrine’s adherent (voiced by Bradley) and a hypothetical critic. This amounts to saying that my performing an act must not contradict the ideal of the person that I aspire to be. Introduction. One way to interpret this concept would be to suggest that we ought to perform positional duties prescribed by an ideal society. Mander takes a similar stance, saying that Bradley, albeit admitting “‘very serious objections’ to his theory” because “there is more to ethics than just my station and its duties”, claims that it is the most important content of the good self, to which are ‘added’ social ideals or aspirations and the pursuit of truth and beauty (2011, pp. I will demonstrate that the relationship between positional duties and moral obligation in ES is properly approached via the normative concept of the moral ideal and the revised MSID thesis (Sects. Bradley Ethical Studies. While in the former norms depend on the imperfect knowledge of “the truth of the human nature” that people have at a given period of time and location, in the latter norms reflect the truth of human nature, are objective and universalizable. (MacNiven 1996, pp. Exeter and Charlottesville: Imprint Press. It is most usually assumed that in tying obligations to social roles, the British Idealists were offering what the chapter calls an identificatory account of obligation: that is, … In my interpretation, Bradley suggests that it is the sanction of the moral ideal that makes a social requirement an obligation. My Station and Its Virtues. date: 02 December 2020, Social Role Accounts of Obligation in Green and Bradley. British Idealism: A History. I suggest that, in ES, to take an ideal point of view implies, first, assuming that a value is fully realized in reality and, then, based on this assumption, to prescribe a course of action for the achievement of a desirable goal. The chief engineer oversees the technical elements of the broadcast. 2) and that the correct approach should start with clarifying the multitude of theses and claims that the phrase refers to throughout Essays V‑VI (Sect. Infinite process. On Bradley and communitarianism see, e.g., Simmons (2001, pp. [Counter claim: the only criterion of moral evaluation is a person’s striving for her ideal (ES, 247 ff.).]. Rashdall, H. (1907). London: Cambridge University Press. It is most usually assumed that in tying obligations to social roles, the British Idealists were offering what the chapter calls an identificatory account of obligation: that is, acting in a certain way has an obligatory force because it relates to a role which constitutes your identity. Sidgwick, H. (1876). Even though these works direct the reading of ES in a more productive and faithful direction, they still lack an analytical interpretation and thorough, detailed, explanation of “my station and its duties”, i.e. It is more plausible that Bradley has in mind reasonable expectations that others can have from us due to the nature of the relationship between us, and that he points to norms governing pre-institutionalised inter-personal relationships (see Norman 1983, p. 155). Communication skills are generally needed to delegate duties to the station staff, as well as working with outside organizations and agencies. For Nicholson, Bradley, despite believing that the MSID theory cannot explain the content of our ideal selves, does not reject the MSID theory because it “supplies the larger, and the most important, part of [their] content” (1990, p. 33). (1962). Harmondsworth: Allen Lane. (c) Copyright Oxford University Press, 2020. I will begin by showing that the treatment of “my station and its duties” in secondary sources is problematic (Sect. 1) and which claims are associated with it (Sect. Thanks, as always, for reading, for reviewing, and for PM-ing. Bradley never produced a book on political philosophy and the fewpublished papers touching on social and political themes present viewsthat do not diverge from the position he set out inEthical Studies, in particular, in the fifth essay, MyStation and its Duties. When morality is reduced to institutionalised traditional norms, “unless morals varied, there could be no morality; that a morality which was not relative would be futile, and I would have to ask for something ‘more relative than this’” (ES, 189). Ross, R. Adopting a top-down idealization strategy, Bradley puts forward a revised MSID thesis, subordinating social requirements to the ideal point of view. According to Ilodigwe, Bradley introduces the ideal “in terms of which the legitimate demands of these varied regions of the self [empirical, transcendental, and social] are realised” and denies that “the realisation of the social self necessarily [is] the realisation of the ideal self, except the social self is in conformity with its ideal self” (2004, p. 68).Footnote 12. Cambridge: Cambridge University Press. Bradley, J. (1996). The central focus is what theory of duty or obligation this position is meant to embody. ), The Philosophy after F.H. "My Station and Its Duties" is an article from International Journal of Ethics, Volume 4. Common morality is a stage of the development of human spirit towards true Morality. Bradley gives little (if any) explanation. ), The Philosophy of F.H. Before a conclusion can be drawn from any of these theses, Bradley’s position towards it has to be determined. 3 The Economy A capitalist “market economy” is ideally controlled by buyers and sellers, with the government staying out of things. Bradley. 10, Nos. Published to Oxford Scholarship Online: November 2015, DOI: 10.1093/acprof:oso/9780198722298.001.0001, PRINTED FROM OXFORD SCHOLARSHIP ONLINE (oxford.universitypressscholarship.com). The ideal point of view is a thought experiment that removes hindrances for the full realization of some desirable state of affairs and allows one to see what has to be changed in the real world so that what, so far, ought to be, can become real. I interpret Bradley’s saying that the most important contribution to the content of the moral ideal comes from “my station and its duties” as this statistical claim. Unit of Social and Moral Philosophy, Faculty of Social Sciences, University of Helsinki, Unioninkatu 40 A, P.O. Bradley’s Conception of the Moral Self: A New Reading. utilitarianism, or the view that identifies “my station and its duties” as expressive of Bradley’s ultimate position.11 8 Although Richard Wollheim recognises this point, and has persistently drawn attention to it, it strikes one as strange that he nevertheless characterises Bradley as merely negative thinker in … Simmons, A. (ES, 201-202). Here the ideal is called social because it sets the standard of interpersonal relationships.]. One can choose whether she wants to be a mother but not the norms governing the relationship between daughter and mother, and thus not what she is required to do as a mother (this, however, does not mean that she is unable to evaluate and criticise her duties). This prevailing approach has a weakness. Brink (2007) points to problems with Bradley’s Essay V, demonstrating the difference between Green and Bradley. ], Only common good is valuable in itself; it must be the goal of an individual human life (e.g. Ethical Studies: Selected Studies. Nicholson, P.P. The modern-day cop is equipped with a laptop computer, cell phone and cameras for collecting evidence--all devices that allow him to perform most duties from the patrol car. For example, the society may be in a corrupt state or, as history shows, just bad and, thus, its demands may be bad as well. Moral obligations are universalizable because they are justified by reference to values which are unconditionally accepted on the ground of rationality. My Station and its Duties. The secretary receives and documents payments received from clients. Continuing his critique of individualism and atomism in Principles of Logic (1883), Bradley attacked the method of Mill's inductive logic by holding that judgment and inference cannot begin with isolated, particular facts. Like in a job description, positional duties are attributed or “pertain” to (ES, 176) the station or role itself, and the person acquires these only when she occupies the respective station or attains the respective role. Bradley’s style is to blame for this: he uses the same phrase “my station and its duties”Footnote 1 to denote different theses throughout Ethical Studies (ES) (1962). 6 Does ‘Ought’ Imply ‘Can’? ), Ethics, Metaphysics and Religion in the Thought of F.H. … Hence, not existing for the organism, it does not exist for me […] though bad habits cling to and even arise in me, yet I can not but be aware myself as the reality of the good will. His point is that the realization of the moral ideal is always a personal project; it is carried out in the reality of one’s life (e.g., given her specific relations to others): the moral ideal refers to the norms governing these relationships, ideas of virtues, and ultimate goods such as truth and beauty. Anscombe, G.E.M. On positional duties, see Simmons (1981). Daly, C. (1963). Oxford: Clarendon Press. One must be able to connect specific social requirements with the values by which the given society justifies the requirements (internal values), and then be able to compare this value to another value, which is independent from the normative code of her society (external values). MacEwen, (Ed. New York: Edwin Mellen Press. I do not find this satisfactory because Bradley sees moral progress as self-realization (i.e. And this is indeed limitation” (ES, 201). Technical. Bradley tells us that the MSID theory denies the moral relevance of emotions, aspirations, desires and interests, as well as “visions of superhuman morality, … ideal societies, and … practical ‘ideals’ generally”. Bradley, Ethical Studies, and Dialectic: Self-Realisation and its Equivocations. The presentation of “my station and its duties” and its ethical implications in the secondary literature is hardly satisfactory. We cannot formulate Bradley’s position unless we develop a clear picture of what “my station and its duties” refers to (Sect. Bradley as a Political Philosopher. (2007). Deontological and utilitarian solutions are unavailable for Bradley. Bradley’s Ethics of Feeling. (1993). Stern (2013) argues that one cannot explain moral obligation in Essay VI through the concept of my station and its duties. Oxford Scholarship Online requires a subscription or purchase to access the full text of books within the service. And he can not always see that his faults do not matter to the moral order of things: when it comes to that he can only trust” (ES, 203; see also 214). Nicholson and Mander try to strengthen what appears to be a weakness in Bradley’s position by saying that he reserves a way to override social morality in case it turns out to be based on corrupted principles. A moral organism ” and its duties corrupt state my imperfections are able. If he has already accepted it of “ my station and its duties ’: social Role of. A topic for separate research argues that one must not contradict the of... An obligation of her society being corrupt no way of thinking that social practices, norms, Dialectic! Content of my duty my station and its duties reproduction of social and personal points of signifies! Progress of the value it ) motivated by considerations other than those social. Ideally controlled by buyers and sellers, with the moral self: a New reading acceptability of theses! 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