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Normative ethics is distinct from meta-ethics in that the former examines standards for the rightness and wrongness of actions, whereas the latter studies the meaning of moral language and the metaphysics of moral facts. Likewise, normative ethics is distinct from applied ethics in that the former is more concerned with 'who ought one be' rather than the ethics of a specific issue (e.g. if, or when, abortion is acceptable). Normative ethics is also distinct from descriptive ethics, as the latter is an empirical investigation of people's moral beliefs. In this context normative ethics is sometimes called prescriptive, as opposed to descriptive ethics. However, on certain versions of the meta-ethical view of moral realism, moral facts are both descriptive and prescriptive at the same time.
An adequate justification for a group of principles needs an explanation of those principles. It must be an explanation of why precisely these goals, prohibitions, and so on, should be given weight, and not others. Unless a coherent explanation of the principles (or demonstrate that they require no additional justification) can be given, they cannot be considered justified, and there may be reason to reject them. Therefore, there is a requirement for explanation in moral theory.
Most traditional moral theories rest on principles that determine whether an action is right or wrong. Classical theories in this vein include utilitarianism, Kantianism, and some forms of contractarianism. These theories mainly offered the use of overarching moral principles to resolve difficult moral decisions.
There are disagreements about what precisely gives an action, rule, or disposition its ethical force. There are three competing views on how moral questions should be answered, along with hybrid positions that combine some elements of each: virtue ethics, deontological ethics; and consequentialism. The former focuses on the character of those who are acting. In contrast, both deontological ethics and consequentialism focus on the status of the action, rule, or disposition itself, and come in various forms.
Virtue ethics, advocated by Aristotle with some aspects being supported by Saint Thomas Aquinas, focuses on the inherent character of a person rather than on specific actions. There has been a significant revival of virtue ethics in the past half-century, through the work of such philosophers as G. E. M. Anscombe, Philippa Foot, Alasdair MacIntyre, Mortimer J. Adler, Jacques Maritain, Yves Simon, and Rosalind Hursthouse.
Deontology argues that decisions should be made considering the factors of one's duties and one's rights. Some deontological theories include:
Consequentialism argues that the morality of an action is contingent on the action's outcome or result. Consequentialist theories, varying in what they consider to be valuable (i.e., axiology), include:
It can be unclear what it means to say that a person "ought to do X because it is moral, whether they like it or not." Morality is sometimes presumed to have some kind of special binding force on behaviour, though some philosophers believe that, used this way, the word "ought" seems to wrongly attribute magic powers to morality. For instance, G. E. M. Anscombe worries that "ought" has become "a word of mere mesmeric force."
If he is an amoral man he may deny that he has any reason to trouble his head over this or any other moral demand. Of course, he may be mistaken, and his life as well as others' lives may be most sadly spoiled by his selfishness. But this is not what is urged by those who think they can close the matter by an emphatic use of 'ought'. My argument is that they are relying on an illusion, as if trying to give the moral 'ought' a magic force.
The British ethicist Philippa Foot elaborates that morality does not seem to have any special binding force, and she clarifies that people only behave morally when motivated by other factors. Foot says "People talk, for instance, about the 'binding force' of morality, but it is not clear what this means if not that we feel ourselves unable to escape." The idea is that, faced with an opportunity to steal a book because we can get away with it, moral obligation itself has no power to stop us unless we feel an obligation. Morality may therefore have no binding force beyond regular human motivations, and people must be motivated to behave morally. The question then arises: what role does reason play in motivating moral behaviour?
The categorical imperative perspective suggests that proper reason always leads to particular moral behaviour. As mentioned above, Foot instead believes that humans are actually motivated by desires. Proper reason, on this view, allows humans to discover actions that get them what they want (i.e., hypothetical imperatives)—not necessarily actions that are moral.
John Stuart Mill adds that external pressures, to please others for instance, also influence this felt binding force, which he calls human "conscience". Mill says that humans must first reason about what is moral, then try to bring the feelings of our conscience in line with our reason. At the same time, Mill says that a good moral system (in his case, utilitarianism) ultimately appeals to aspects of human nature—which, must themselves be nurtured during upbringing. Mill explains:
This firm foundation is that of the social feelings of mankind; the desire to be in unity with our fellow creatures, which is already a powerful principle in human nature, and happily one of those which tend to become stronger, even without express inculcation, from the influences of advancing civilisation.
Mill thus believes that it is important to appreciate that it is feelings that drive moral behavior, but also that they may not be present in some people (e.g. psychopaths). Mill goes on to describe factors that help ensure people develop a conscience and behave morally.
Popular texts such as Joseph Daleiden's The Science of Morality: The Individual, Community, and Future Generations (1998) describe how societies can use science to figure out how to make people more likely to be good.