An excerpt from the beginning of the author's Preface: IT appears to me that in Ethics, as in all other philosophical studies, the difficulties and disagreements, of which its history is full, are mainly due to a very simple cause: namely to the attempt to answer questions, without first discovering precisely what question it is which you desire to answer. I do not know how far this source of error would be done away, if philosophers would try to discover what question they were asking, before they set about to answer it; ...
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An excerpt from the beginning of the author's Preface: IT appears to me that in Ethics, as in all other philosophical studies, the difficulties and disagreements, of which its history is full, are mainly due to a very simple cause: namely to the attempt to answer questions, without first discovering precisely what question it is which you desire to answer. I do not know how far this source of error would be done away, if philosophers would try to discover what question they were asking, before they set about to answer it; for the work of analysis and distinction is often very difficult: we may often fail to make the necessary discovery, even though we make a definite attempt to do so. But I am inclined to think that in many cases a resolute attempt would be sufficient to ensure success; so that, if only this attempt were made, many of the most glaring difficulties and disagreements in philosophy would disappear. At all events, philosophers seem, in general, not to make the attempt; and, whether in consequence of this omission or not, they are constantly endeavouring to prove that 'Yes' or 'No' will answer questions, to which neither answer is correct, owing to the fact that what they have before their minds is not one question, but several, to some of which the true answer is 'No, ' to others 'Yes.' I have tried in this book to distinguish clearly two kinds of question, which moral philosophers have always professed to answer, but which, as I have tried to shew, they have almost always confused both with one another and with other questions. These two questions may be expressed, the first in the form: What kind of things ought to exist for their own sakes? the second in the form: What kind of actions ought we to perform? I have tried to shew exactly what it is that we ask about a thing, when we ask whether it ought to exist for its own sake, is good in itself or has intrinsic value; and exactly what it is that we ask about an action, when we ask whether we ought to do it, whether it is a right action or duty. But from a clear insight into the nature of these two questions, there appears to me to follow a second most important result: namely, what is the nature of the evidence, by which alone any ethical proposition can be proved or disproved, confirmed or rendered doubtful. Once we recognize the exact meaning of the two questions, I think it also becomes plain exactly what kind of reasons are relevant as arguments for or against any particular answer to them. It becomes plain that, for answers to the first question, no relevant evidence whatever can be adduced: from no other truth, except themselves alone, can it be inferred that they are either true or false.
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