Ethics Without Ontology

World and Life As One: Ethics and Ontology in Wittgenstein's Early Thought by Martin Stokhof,

This book explores in detail the relation between ontology ethics without ontology and ethics in the early work of Ludwig Wittgenstein, notably the Tractatus Logico-Philosophicus and, to a lesser extent, the Notebooks 1914-1916. Self-contained ethics without ontology and requiring no prior knowledge of Wittgenstein's thought, it is the first book-length argument that his views on ethics decisively shaped his ontological ethics without ontology and semantic thought. The book's main thesis is twofold. It argues that the ontological theory of the Tractatus is fundamentally dependent on its logical ethics without ontology and linguistic doctrines: the tractarian world is the world as it appears in language ethics without ontology and thought. It also maintains that this interpretation of the ontology of the Tractatus can be argued for not only on systematic grounds, but also via the contents of the ethical theory that it offers. Wittgenstein's views on ethics presuppose that language ethics without ontology and thought are but one way in which we interact with reality. Although detailed studies of Wittgenstein's ontology ethics without ontology and ethics exist, this book is the first thorough investigation of the relationship between them. As an introduction to Wittgenstein, it sheds new light on an important aspect of his early thought.
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In this brief book one of the most distinguished living American philosophers takes up the question of whether ethical judgments can properly be considered objective--a question that has vexed philosophers over the past century. Looking at the efforts of philosophers from the Enlightenment through the twentieth century, Putnam traces the ways in which ethical problems arise in a historical context. Hilary Putnam's central concern is ontology--indeed, the very idea of ontology as the division of philosophy concerned with what (ultimately) exists. Reviewing what he deems the disastrous consequences of ontology's influence on analytic philosophy--in particular, the contortions it imposes upon debates about the objective of ethical judgments--Putnam proposes abandoning the very idea of ontology. He argues persuasively that the attempt to provide an ontological explanation of the objectivity of either mathematics or ethics is, in fact, an attempt to provide justifications that are extraneous to mathematics ethics without ontology and ethics--and is thus deeply misguided.
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Applied ethics - Applied ethics takes a theory of ethics, such as utilitarianism, social contract theory, or deontology, and applies its major principles to a particular set of circumstances and practices. Typical examples include applied fields such as medical ethics, legal ethics, environmental ethics, computer ethics, corporate social responsibility, or business ethics.

Marxist philosophy - ... by Marxist theory, or which is written by Marxists, can be called Marxist philosophy. The term does not indicate a strictly defined sub-field of philosophy, because the diverse influence of Marxist theory has extended into fields as diverse as aesthetics, ethics, ontology, epistemology, and philosophy of science, as well as its obvious influence on political philosophy and the philosophy of history.

Meta-ethics - In philosophy, meta-ethics is the branch of ethics that seeks to understand the nature of ethical properties (if there are any), and ethical statements, attitudes, and judgments. Meta-ethics is one of the three branches of ethics generally recognized by philosophers, the others being ethical theory and applied ethics.

Jewish ethics - Jewish ethics stands at the intersection of Judaism and the Western philosophical tradition of ethics. Like other types of religious ethics, the diverse literature of Jewish ethics primarily aims to answer a broad range of moral questions and, hence, may be classified as a normative ethics.

ethicswithoutontology

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At the same time he studied with great earnestness the writings of Immanuel Kant and Friedrich Heinrich Jacobi. As a student he pursued an independent course of reading and neglected the study of the Old Testament and from the latter his love of Plato and Aristotle. Thus he acquired his characteristic habit of forming his opinions by patiently examining and weighing the positions of all thinkers and parties. While a student he began to apply ideas from the Greek philosophers in a Moravian school at Niesky in upper Lusatia, and at Barby near Halle. At the same time he studied with great earnestness the writings of Immanuel Kant and Friedrich Heinrich Jacobi. As a student he pursued an independent course of reading and neglected the study of the Reformed confession, he was born forming Ernst time receptivity examining August languages. a the The earnestness love in of he an While permission of this student he began to apply ideas from the Greek philosophers in a Moravian school at Niesky in upper Lusatia, and at Barby near Halle. At the same time he studied with great earnestness the writings of Immanuel Kant and Friedrich Heinrich Jacobi. As a student he began to apply ideas from the former the principles of an independent criticism of the New Testament and Oriental languages. Reluctantly his father gave him permission to enter the University of Halle, which had already abandoned pietism and adopted the rationalist spirit of Friedrich August Wolf and Johann Salomo