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- The Cowboy Code of the West is an unwritten set of principles and values that guided the behavior and conduct of cowboys in the American Old West during the late 19th and early 20th centuries, emphasizing respect for the land and animals, honesty, integrity, courage, bravery, self-reliance, independence, respect for others, loyalty, camaraderie, humility, modesty, hospitality, and helping others in need.
waldenfarmandranch.com/cowboy-code-of-the-west/The Cowboy Code of the West: A Timeless Set of Ethics and ...
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- Overview
- Western ethics from the beginning of the 20th century
- Metaethics
- Moral realism
- Kantian constructivism: a middle ground?
As discussed in the brief survey above, the history of Western ethics from the time of the Sophists to the end of the 19th century shows three constant themes. First, there is the disagreement about whether ethical judgments are truths about the world or only reflections of the wishes of those who make them. Second, there is the attempt to show, in...
As discussed in the brief survey above, the history of Western ethics from the time of the Sophists to the end of the 19th century shows three constant themes. First, there is the disagreement about whether ethical judgments are truths about the world or only reflections of the wishes of those who make them. Second, there is the attempt to show, in...
As mentioned earlier, metaethics deals not with the substantive content of ethical theories or moral judgments but rather with questions about their nature, such as the question whether moral judgments are objective or subjective. Among contemporary philosophers in English-speaking countries, those defending the objectivity of moral judgments have ...
After the publication of Moore’s Principia Ethica, naturalism in Britain was given up for dead. The first attempts to revive it were made in the late 1950s by Philippa Foot (1920–2010) and Elizabeth Anscombe (1919–2001). In response to Hare’s intimation that anything could be a moral principle so long as it satisfied the formal requirement of universalizability in his sense, Foot and Anscombe urged that it was absurd to think that anything so universalizable could be a moral principle; the counterexample they offered was the principle that one should clap one’s hands three times an hour. (This principle is universalizable in Hare’s sense, because it is possible to hold that all actions relevantly similar to it are right.) They argued that perhaps a moral principle must also have a particular kind of content—that is, it must somehow deal with human well-being, or flourishing. Hare replied that, if “moral” principles are limited to those that maximize well-being, then, for anyone not interested in maximizing well-being, moral principles will have no prescriptive force.
This debate raised the issue of what reasons a person could have for following a moral principle. Anscombe sought an answer to this question in an Aristotelian theory of human flourishing. Such a theory, she thought, would provide an account of what any person must do in order to flourish and so lead to a morality that each person would have a reason to follow (assuming that he had a desire to flourish). It was left to other philosophers to develop such a theory. One attempt, Natural Law and Natural Rights (1980), by the legal philosopher John Finnis, was a modern explication of the concept of natural law in terms of a theory of supposedly natural human goods. Although the book was acclaimed by Roman Catholic moral theologians and philosophers, natural law ethics continued to have few followers outside these circles. This school may have been hindered by contemporary psychological theories of human nature, which suggested that violent behaviour, including the killing of other members of the species, is natural in human beings, especially males. Such views tended to cast doubt on attempts to derive moral values from observations of human nature.
As if to make this very point, another form of naturalism arose from a very different set of ideas with the publication of Sociobiology: The New Synthesis (1975), by Edward O. Wilson (1929–2021), followed subsequently by the same author’s On Human Nature (1978) and Consilience: The Unity of Knowledge (1998). Wilson, a biologist rather than a philosopher, claimed that new developments in the application of evolutionary theory to social behaviour would allow ethics to be “removed from the hands of philosophers” and “biologicized.” He suggested that biology justifies specific moral values, including the survival of the human gene pool, and—because humans are mammals rather than social insects—universal human rights.
As the previous discussion of the origins of ethics suggests, the theory of evolution may indeed reveal something interesting about the origins and nature of the systems of morality used by human societies. Wilson, however, was plainly guilty of breaching Hume’s dictum against deriving an “ought” from an “is” when he tried to draw ethical conclusions from scientific premises. Given the premise that human beings wish their species to survive as long as possible, evolutionary theory may indicate some general courses of action that humankind as a whole should pursue or avoid; but even this premise cannot be regarded as unquestionable. For the sake of ensuring a better life, it may be reasonable to run a slight risk that the species does not survive indefinitely; it is not even impossible to imagine circumstances in which life becomes so grim that extinction should seem a reasonable choice. Whatever these choices may turn out to be, they cannot be dictated by science alone. It is even less plausible to suppose that the theory of evolution can settle more specific ethical questions. At most, it can indicate what costs humankind might incur by pursuing whatever values it may have.
Very different and philosophically far more sophisticated forms of naturalism were later proposed by several philosophers, including Richard B. Brandt, Michael Smith, and Peter Railton. They held that moral terms are best understood as referring to the desires or preferences that persons would have under certain idealized conditions. Among these conditions are that the persons be calm and reflective, that they have complete knowledge of all the relevant facts, and that they vividly appreciate the consequences of their actions for themselves and for others. In A Theory of the Good and the Right (1979), Brandt went so far as to include in his idealized conditions a requirement that the person be motivated only by “rational desires”—that is, by the desires that he would have after undergoing cognitive psychotherapy (which enables people to understand their desires and to rid themselves of those they do not wish to keep).
Do these forms of naturalism lead to an objectivist view of moral judgments? Consider first Brandt’s position. He asked: What rules would a rational person, under idealized conditions, desire to be included in an ideal moral code that all rational people could support? A moral judgment is true, according to Brandt, if it accords with such a code and false if it does not. Yet, it seems possible that different people would desire different rules, even under the idealized conditions Brandt imagined. If this is correct, then Brandt’s position is not objectivist, because the standard it recommends for determining the truth or falsity of moral judgments would be different for different people.
The most influential work in ethics by an American philosopher in the second half of the 20th century was A Theory of Justice (1971), by John Rawls (1921–2002). Although the book was primarily concerned with normative ethics (and so will be discussed in the next section), it made significant contributions to metaethics as well. To argue for his principles of justice, Rawls revived the 17th-century idea of a hypothetical social contract. In Rawls’s thought experiment, the contracting parties are placed behind a “veil of ignorance” that prevents them from knowing any particular details about their origins and attributes, including their wealth, their sex, their race, their age, their intelligence, and their talents or skills. Thus, the parties would be discouraged from choosing principles that favour one group at the expense of others, because none of the parties would know whether he belongs to one (or more) of the groups whose interests would thus be neglected. As with the naturalists, the practical effect of this requirement was to make Rawls’s principles of justice in many ways similar to those that are universalizable in Hare’s sense. As a result of Rawls’s work, social contract theory, which had largely been neglected since the time of Rousseau, enjoyed a renewed popularity in ethics in the late 20th century.
Another aspect of Rawls’s work that was significant in metaethics was his so-called method of “reflective equilibrium”: the idea that the test of a sound ethical theory is that it provide a plausible account of the moral judgments that rational people would endorse upon serious reflection—or at least that it represent the best “balance” between plausibility on the one hand and moral judgments accounted for on the other. In A Theory of Justice, Rawls used this method to justify revising the original model of the social contract until it produced results that were not too much at odds with ordinary ideas of justice. To his critics, this move signaled the reemergence of a conservative form of intuitionism, for it meant that the acceptability of an ethical theory would be determined in large part by its agreement with conventional moral opinion.
Jan 31, 2024 · The 10 principles of the Code of the West are: 1. Live each day with courage. 2. Take pride in your work. 3. Always finish what you start. 4. Do what has to be done. 5. Be tough but fair. 6. When...
Mar 11, 2019 · It was first chronicled by Zane Grey in his 1934 novel, The Code of the West. No written code ever existed but it was an unwritten, socially agreed set of informal laws that shaped the cowboy culture.
“The Code of the West was a gentleman’s agreement to specific rules of conduct. It was never written into the statutes but was respected everywhere on the range. ” — Ramon F. Adams. Compiled and edited by Kathy Alexander/Legends of America, updated July 2023.
The purpose of the Code of Student Conduct is to define the general standard of conduct expected of students registered at Western University, provide examples of behaviour that constitutes a breach of this standard of conduct, provide examples of sanctions that may be imposed, and set out the complaint procedures that the University will follow.
The Code presents the professional standards that nurses, midwives and nursing associates must uphold in order to be registered to practise in the UK. It’s structured around four themes – prioritise people, practise effectively, preserve safety and promote professionalism and trust.
