In moral philosophy, consequentialism is a class of normative, teleological ethical theories that holds that the consequences of one's conduct are the ultimate basis for judgement about the rightness or wrongness of that conduct. Thus, from a consequentialist standpoint, a morally right act (including omission from acting) is one that will produce a good outcome. Consequentialism, along with eudaimonism, falls under the broader category of teleological ethics, a group of views which claim that the moral value of any act consists in its tendency to produce things of intrinsic value."Teleological Ethics." Encyclopedia of Philosophy. via Encyclopedia.com. 28 May 2020. Retrieved 2 July 2020. Consequentialists hold in general that an act is right if and only if the act (or in some views, the rule under which it falls) will produce, will probably produce, or is intended to produce, a greater balance of good over evil than any available alternative. Different consequentialist theories differ in how they define moral goods, with chief candidates including pleasure, the absence of pain, the satisfaction of one's preferences, and broader notions of the "general good".
Consequentialism is usually contrasted with deontological ethics (or deontology): deontology, in which rules and moral duty are central, derives the rightness or wrongness of one's conduct from the character of the behaviour itself, rather than the outcomes of the conduct. It is also contrasted with both virtue ethics, which is concerned with the character of the agent rather than on the nature or consequences of the act (or omission) itself, and pragmatic ethics, which treats morality like science: advancing collectively as a society over the course of many lifetimes, such that any moral criterion is subject to revision.
Some argue that consequentialist theories (such as utilitarianism) and deontological theories (such as Kantian ethics) are not necessarily mutually exclusive. For example, T. M. Scanlon advances the idea that human rights, which are commonly considered to be deontological in nature, can only be justified with reference to the consequences of having those rights. Similarly, Robert Nozick argued for a theory that is mostly consequentialist, but incorporates inviolable "side-constraints" which restrict the sort of actions agents are permitted to do. Derek Parfit argued that, in practice, when understood properly, rule consequentialism, Kantian deontology, and contractualism would all end up prescribing the same behavior.Parfit, Derek. 2011. On What Matters. Oxford: Oxford University Press
Etymology The term consequentialism was coined by G. E. M. Anscombe in her essay "Modern Moral Philosophy" in 1958. However, the meaning of the word has changed over the time since Anscombe used it: in the sense she coined it, she had explicitly placed J. S. Mill in the nonconsequentialist and W. D. Ross in the consequentialist camp, whereas, in the contemporary sense of the word, they would be classified the other way round. This is due to changes in the meaning of the word, not due to changes in perceptions of W.D. Ross's and J.S. Mill's views.
Classification One common view is to classify consequentialism, together with virtue ethics, under a broader label of "teleological ethics". Proponents of teleological ethics (Greek: telos, 'end, purpose' and logos, 'science') argue that the moral value of any act consists in its tendency to produce things of intrinsic value, meaning that an act is right if and only if it, or the rule under which it falls, produces, will probably produce, or is intended to produce, a greater balance of good over evil than any alternative act. This concept is exemplified by the famous aphorism, "", erroneously attributed to Machiavelli, or attributed to Ovid in the Wiktionary. i.e. if a goal is morally important enough, any method of achieving it is acceptable.
Teleological ethical theories are contrasted with deontological ethical theories, which hold that acts themselves are inherently good or bad, rather than good or bad because of extrinsic factors (such as the act's consequences or the moral character of the person who acts).Thomas, A. Jean. 2015. "Deontology, Consequentialism and Moral Realism." Minerva 19:1–24. .
Forms of consequentialism Utilitarianism
In summary, Jeremy Bentham states that people are driven by their interests and their fears, but their interests take precedence over their fears; their interests are carried out in accordance with how people view the consequences that might be involved with their interests. Happiness, in this account, is defined as the maximization of pleasure and the minimization of pain. It can be argued that the existence of phenomenal consciousness and "qualia" is required for the experience of pleasure or pain to have an ethical significance.Shepherd, Joshua. 2018. Consciousness and Moral Status. Routledge. . .
Historically, hedonistic utilitarianism is the paradigmatic example of a consequentialist moral theory. This form of utilitarianism holds that what matters is to aggregate happiness; the happiness of everyone, and not the happiness of any particular person. John Stuart Mill, in his exposition of hedonistic utilitarianism, proposed a hierarchy of pleasures, meaning that the pursuit of certain kinds of pleasure is more highly valued than the pursuit of other pleasures. However, some contemporary utilitarians, such as Peter Singer, are concerned with maximizing the satisfaction of preferences, hence preference utilitarianism. Other contemporary forms of utilitarianism mirror the forms of consequentialism outlined below.
Rule consequentialism
In general, consequentialist theories focus on actions. However, this need not be the case. Rule consequentialism is a theory that is sometimes seen as an attempt to reconcile consequentialism with deontology, or rules-based ethics—and in some cases, this is stated as a criticism of rule consequentialism.Williams, Bernard. 1993. "Utilitarianism." In Morality. Cambridge University Press. Like deontology, rule consequentialism holds that moral behavior involves following certain rules. However, rule consequentialism chooses rules based on the consequences that the selection of those rules has. Rule consequentialism exists in the forms of rule utilitarianism and rule egoism.
Various theorists are split as to whether the rules are the only determinant of moral behavior or not. For example, Robert Nozick held that a certain set of minimal rules, which he calls "side-constraints", are necessary to ensure appropriate actions. There are also differences as to how absolute these moral rules are. Thus, while Nozick's side-constraints are absolute restrictions on behavior, Amartya Sen proposes a theory that recognizes the importance of certain rules, but these rules are not absolute. That is, they may be violated if strict adherence to the rule would lead to much more undesirable consequences.
One of the most common objections to rule-consequentialism is that it is incoherent, because it is based on the consequentialist principle that what we should be concerned with is maximizing the good, but then it tells us not to act to maximize the good, but to follow rules (even in cases where we know that breaking the rule could produce better results).
In Ideal Code, Real World, Brad Hooker avoids this objection by not basing his form of rule-consequentialism on the ideal of maximizing the good. He writes:Hooker, Brad. 2000. Ideal Code, Real World. Oxford University Press. p. 101.
[T]he best argument for rule-consequentialism is not that it derives from an overarching commitment to maximise the good. The best argument for rule-consequentialism is that it does a better job than its rivals of matching and tying together our moral convictions, as well as offering us help with our moral disagreements and uncertainties.
Derek Parfit described Hooker's book as the "best statement and defence, so far, of one of the most important moral theories". State consequentialism
State consequentialism, also known as Mohist consequentialism, is an ethical theory that evaluates the moral worth of an action based on how much it contributes to the welfare of a state. According to the Stanford Encyclopedia of Philosophy, Mohist consequentialism, dating back to the 5th century BCE, is the "world's earliest form of consequentialism, a remarkably sophisticated version based on a plurality of intrinsic goods taken as constitutive of human welfare."Fraser, Chris. 2015. "Mohism." The Stanford Encyclopedia of Philosophy, edited by E. N. Zalta.
Unlike utilitarianism, which views utility as the sole moral good, "the basic goods in Mohist consequentialist thinking are...order, material wealth, and increase in population." The word "order" refers to Mozi's stance against warfare and violence, which he viewed as pointless and a threat to social stability; "material wealth" of Mohist consequentialism refers to basic needs, like shelter and clothing; and "increase in population" relates to the time of Mozi, war and famine were common, and population growth was seen as a moral necessity for a harmonious society. In The Cambridge History of Ancient China, Stanford sinologist David Shepherd Nivison writes that the moral goods of Mohism "are interrelated: more basic wealth, then more reproduction; more people, then more production and wealth...if people have plenty, they would be good, filial, kind, and so on unproblematically."
The Mohists believed that morality is based on "promoting the benefit of all under heaven and eliminating harm to all under heaven". In contrast to Jeremy Bentham's views, state consequentialism is not utilitarian because it is not hedonistic or individualistic. The importance of outcomes that are good for the community outweigh the importance of individual pleasure and pain.. The term state consequentialism has also been applied to the political philosophy of the Confucian philosopher Xunzi. On the other hand, "legalist" Han Fei "is motivated almost totally from the ruler's point of view."
Ethical egoism
Ethical egoism can be understood as a consequentialist theory according to which the consequences for the individual agent are taken to matter more than any other result. Thus, egoism will prescribe actions that may be beneficial, detrimental, or neutral to the welfare of others. Some, like Henry Sidgwick, argue that a certain degree of egoism promotes the general welfare of society for two reasons: because individuals know how to please themselves best, and because if everyone were an austere altruist then general welfare would inevitably decrease.
Two-level consequentialism The two-level approach involves engaging in critical reasoning and considering all the possible ramifications of one's actions before making an ethical decision, but reverting to generally reliable moral rules when one is not in a position to stand back and examine the dilemma as a whole. In practice, this equates to adhering to rule consequentialism when one can only reason on an intuitive level, and to act consequentialism when in a position to stand back and reason on a more critical level.
This position can be described as a reconciliation between act consequentialism—in which the morality of an action is determined by that action's effects—and rule consequentialism—in which moral behavior is derived from following rules that lead to positive outcomes.
The two-level approach to consequentialism is most often associated with R. M. Hare and Peter Singer.Sinnott-Armstrong, Walter. 2019. "Consequentialism." The Stanford Encyclopedia of Philosophy, edited by E.N. Zalta. (Winter 2015 ed.). Metaphysics Research Lab, Stanford University. Retrieved 2019-02-01.
Motive consequentialism