What is an ethically bad life? How do we know?
Introduction
Ethics is a complex subject, which is concerned with the nature of the decisions, actions and the choices of individuals. Ethics has to do with the things that humans do or fail to do – the ethical models in this question are classed as the “ethics of doing”. Therefore, the focus of whether an ethically bad life is real has more to do with what we do and the decision making process of members of society, on what they ought to engage or what they ought not to engage in. However, ethics does not offer easy answers to these questions, unlike in the case of issues that are patently obvious within the society (Vendemiati, 2004). This paper will explore whether an ethically bad life is real, and how it can be identified. In exploring the ethical nature of a bad life, arguments for whether it is real or not will be explored; support will be offered, that an ethically bad life exists.
Identification of the specific issue
Ethical theory is a major part of all choices, reasoning and the philosophies that are broadly conceived. The aim of ethics, according to different theorists, including Plato, Hobbes, Aristotle, and Levinas include the discernment of right from wrong choices and acts towards others. Other theorists views that ethics distinguishes what is morally bad or good, and others defines it as an explanation of the principles that guide a life, which is worth living (Singer, 2000). The issue that arises from the conception of ethical actions and whether an ethically bad life exists is the regard of whether ethics is the same as what is commonly accepted, law or religion. Therefore, before exploring whether an ethically bad life exists, it is important to separate ethics from other areas that inform ethics.
First, is the fact that ethics is not all about what is commonly accepted among members of a given group, or among members of society (Vendemiati, 2004). For example, among the members of a gang within the society, violence may be gratuitously viewed as fun and acceptable. The mere fact that some action is commonly accepted among a given group does not make it ethical. In support of this distinction David Hume argued that, “is does not imply or mean ought” (Singer, 2000). Secondly, ethics is not law, because in some cases, laws will incarnate ethical standards. For example, the mistreatment of domesticated animals was viewed as an ethical issue, long before it was considered an area of legal action at different countries. Further, all that falls under the scope of ethical concern may be regarded relevant under law. An example is that it is ethically regarded that people should remain nice to one another, but that principles cannot be subjected to legal practice. Thirdly, ethics is not religion, and the two can be explored differently, irrespective of the fact that religions present ethical principles that are observed.
Due to the fact that ethics is different from what is commonly acceptable, law and religion, the question that comes up is whether an ethically bad life can be explained on the basis of the different considerations. Based on this regard, this paper will discuss the coverage of the ethical nature of life, and explain how an ethically bad life can be distinguished from an ethically good one (Singer, 2000). The argument develops on the fact that ethics is related to what is right and wrong, in defining the conduct of humans, demonstrating the areas that distinguish an ethically bad life, using the actions, choices and the dilemmas that present in the lives of members of society.
The multiple sides of an ethically bad life
As free people, humans are faced by the opportunity of making choices, some related to trivial areas like the outfit to wear on different days. Others are more serious cases, involving those that can result in life or death, therefore, distinguishing between an ethically bad and good life can be very instrumental in shaping the people in the society. Towards establishing the ethically bad life, we need to explore the issues and the choices in question, with regard to the action in question, the context in which it takes place, the consequences it yields and the effect of the choice, on other people or members of society (Vendemiati, 2004).
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