By Sergio Tenenbaum
'We hope all and merely these issues we conceive to be stable; we keep away from what we conceive to be bad.' This slogan used to be the normal view of the connection among wish or motivation and rational assessment. Many critics have rejected this scholastic formulation as both trivial or mistaken. apparently to be trivial if we simply outline the great as 'what we want', and fallacious if we examine obvious conflicts among what we appear to wish and what we appear to imagine is sweet. In Appearances of the great, Sergio Tenenbaum argues that the outdated slogan is either major and correct, even in circumstances of obvious clash among our wishes and our evaluative decisions. retaining that the nice is the formal finish of functional inquiry in a lot an analogous manner as fact is the formal finish of theoretical inquiry, he presents a completely unified account of motivation and assessment.
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Extra info for Appearances of the Good: An Essay on the Nature of Practical Reason
I might regret that I wanted something, and one may say in such a case that I judge that my want involved an illusory presentation of something as good; the wanting seems to have the structure of a judgment. I might regret having wanted something if it turned out to be incapable of bringing me any satisfaction (the cake was stale) or if for any reason it turned out that there wasn’t much value in the object of my desire (eating cake is not that satisfying after all and could not justify my having wanted it so badly).
S’s boat in this manner as a means (not even as a ‘‘constitutive’’ means) of pursuing the end (or the good) of envy, but rather envy makes this action appear good and thus makes her take ‘‘damaging the boat’’ as a reason for action. One could object that although envy is not a further end, the person who is envious is just someone who has a ‘‘grand end’’ of harming someone and that the various expressions of envy are further specifications of this grand end. In this view, although these actions are not the constitutive means of envy itself – they are not the constitutive means of envy per se – they are the constitutive means of the end that characterizes the envious person, namely the aim of, say, harming the owner of a coveted good.
But, in the same way, the fact that if the agent did not believe p, it could not be a reason for his belief that q, does not impinge on the claim that it is p itself, not the belief that p, that is a reason for q. ’’21 Indeed, given the teleological character of a desire, a desire will always have a certain aim. If the old formula of the schools is to have any substance, it must advocate something beyond this obvious point. 22 This way of making the scholastic view more substantive would put its advocate in the unenviable position of settling what the good for a human being is by means of general considerations of the nature of practical reason.