He then switches gears to talk about
consequentialism more generally.
Consequentialism is presented in Chapter 2 only in hedonist and preference utilitarian forms, and is at least once equated with the latter (p.
(7) His moral philosophy began to give increasing emphasis to the principle of voluntarism, as distinct from
consequentialism.
Faults with Concepts of
consequentialism was elaborated where the end justifies the cause.
A good example of his theological approach is his disagreement with
consequentialism and utilitarianism.
David Fisher's recent book, Morality and War, offers an account of the philosophical foundations of the just war tradition that integrates various contemporary forms of ethics into a new approach he calls "virtuous
consequentialism." He argues against moral skeptics and antifoundationalists, insisting that some account of the underpinnings of morality must be given if moral prescription is to maintain its normative force and not collapse into relativism.
He makes excellent use of realistic, applicable examples derived from his research and recognizes the contributions of previous research on virtue theory,
consequentialism (utilitarian theory), deontological theory (rights theory), and military training communities.
Orthodox economic theory is founded upon a specific ethic--utilitarian
consequentialism.
Consequentialism is the belief that the only relevant aspects of a decision are its consequences (Wilber 1999: 286).
Rappaport, law professors at Northwestern University and the University of San Diego, respectively, make clear that they do not gauge constitutional "desirability based simply on [their] own political philosophy." Rather, they take "a welfare consequentialist approach" defining it as "a modern version of utilitarianism, which holds that the morally correct act is the one that produces the greatest welfare for people."
Consequentialism demands nothing more stringent than selecting "those rules and institutions that maximize the satisfaction of preferences." As a result, the authors do not "rely on a controversial view about good consequences," and go so far as to deliberately eschew reliance on any "contestable assertions of what constitutes goodness."
A: What I was saying is that when we take actions in one part of the church, particularly actions that are controversial, that they are heard and felt not only in that part of the church but around the world...And this is not mere
consequentialism; I'm not saying that because there will be consequences to taking action, that we shouldn't take action.
Highlights are Keown's The Nature of Buddhist Ethics, which makes a strong case for virtue ethics, and Goodman's Consequences of Compassion, which argues for a form of
consequentialism. It is beyond the scope of this article to elaborate on the hermeneutical aspects of the matter.
The author describes the generic ethical framework in our pluralistic age for making decisions as
consequentialism, right and wrong is judged by looking at the outcome.