His philosophy is morally immoral. (Identify the figure of speech.)
Answers
Answer:
The Definition of Morality
First published Wed Apr 17, 2002; substantive revision Tue Sep 8, 2020
The topic of this entry is not—at least directly—moral theory; rather, it is the definition of morality. Moral theories are large and complex things; definitions are not. The question of the definition of morality is the question of identifying the target of moral theorizing. Identifying this target enables us to see different moral theories as attempting to capture the very same thing. And it enables psychologists, anthropologists, evolutionary biologists, and other more empirically-oriented theorists to design their experiments or formulate their hypotheses without prejudicing matters too much in terms of the specific content a code, judgment, or norm must have in order to count as distinctively moral.
There does not seem to be much reason to think that a single definition of morality will be applicable to all moral discussions. One reason for this is that “morality” seems to be used in two distinct broad senses: a descriptive sense and a normative sense. More particularly, the term “morality” can be used either
descriptively to refer to certain codes of conduct put forward by a society or a group (such as a religion), or accepted by an individual for her own behavior, or
normatively to refer to a code of conduct that, given specified conditions, would be put forward by all rational people.
Which of these two senses of “morality” a moral philosopher is using plays a crucial, although sometimes unacknowledged, role in the development of an ethical theory. If one uses “morality” in its descriptive sense, and therefore uses it to refer to codes of conduct actually put forward by distinct groups or societies, one will almost certainly deny that there is a universal morality that applies to all human beings. The descriptive use of “morality” is the one used by anthropologists when they report on the morality of the societies that they study. Recently, some comparative and evolutionary psychologists (Haidt 2006; Hauser 2006; De Waal 1996) have taken morality, or a close anticipation of it, to be present among groups of non-human animals: primarily, but not exclusively, other primates.
Accepting that there are two uses or senses of “morality”—a descriptive sense and a normative sense—does not commit one to holding that the “distinction between descriptions and norms—between what is and what ought to be—is obvious and unbridgeable”, as some have held that it does (Churchland 2011: 185). To see this, note that it is obvious that there is a descriptive sense of morality. That is, it is obvious that one can sensibly describe the moralities of various groups without making any normative claims. And it should be equally obvious that that one might hold that a certain code of conduct would be put forward by all rational people under certain conditions without having any particular views about the nature of the is/ought gap or the possibility of crossing it.
Any definition of “morality” in the descriptive sense will need to specify which of the codes put forward by a society or group count as moral. Even in small homogeneous societies that have no written language, distinctions are sometimes made between morality, etiquette, law, and religion. And in larger and more complex societies these distinctions are often sharply marked. So “morality” cannot be taken to refer to every code of conduct put forward by a society.
In the normative sense, “morality” refers to a code of conduct that would be accepted by anyone who meets certain intellectual and volitional conditions, almost always including the condition of being rational. That a person meets these conditions is typically expressed by saying that the person counts as a moral agent. However, merely showing that a certain code would be accepted by any moral agent is not enough to show that the code is the moral code. It might well be that all moral agents would also accept a code of prudence or rationality, but this would not by itself show that prudence was part of morality. So something else must be added; for example, that the code can be understood to involve a certain kind of impartiality, or that it can be understood as having the function of making it possible for people to live together in groups.
As we’ve just seen, not all codes that are put forward by societies or groups are moral codes in the descriptive sense of morality, and not all codes that would be accepted by all moral agents are moral codes
Answer:
Personification, because philosophy is given the human quality of being immoral.