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- Reasonableness and the Mountain Terrorist Exercise. It may seem that this scenario is the last place where the virtue of reasonableness should prevail, but look back on how you responded to those of your classmates who chose differently in this exercise and who offered arguments that you had not initially thought of. Did you "listen and respond thoughtfully" to them? Were you "open to new ideas" even if these challenged your own? Did you "give reasons for" your views, modifying and shaping them to respond to your classmates' arguments? Did you "acknowledge mistakes and misunderstandings" such as responding critically and personally to a classmate who put forth a different view? Finally, when you turned to working with your group, were you able to "compromise (without compromising personal integrity)"? If you did any or all of these things, then you practiced the virtue of reasonableness as characterized by Michael Pritchard in his book, Reasonable Children: Moral Education and Moral Learning (1996, University of Kansas Press, p. 11). Congratulate yourself on exercising reasonableness in an exercise designed to challenge this virtue. You passed the test.
- Recognizing that we are already making ethical arguments. In the past, students have made the following arguments on this exercise: (a) I would take the gun and kill a villager in order to save nineteen; (b) I would walk away because I don't have the right to take another's life; (c) While walking away might appear cowardly it is the responsible thing to do because staying and killing a villager would make me complicit in the terrorists' project. As we discussed in class, these and other arguments make use of modes of thought captured by ethical theories or approaches. The first employs the consequentialist approach of utilitarianism while the second makes use of the principle of respect that forms the basis of our rights and duties. The third works through a conflict between two virtues, courage and responsibility. This relies on the virtue approach. One accomplishment of this exercise is to make you aware of the fact that you are already using ethical arguments, i.e., arguments that appeal to ethical theory. Learning about the theories behind these arguments will help you to makes these arguments more effectively.
- Results from Muddy Point Exercises The Muddy Point Exercises you contributed kept coming back to two points. (a) Many of you pointed out that you needed more information to make a decision in this situation. For example, who were these terrorists, what causes were they fighting for, and were they correct in accusing the village of collaborating with the enemy? Your request for more information was quite appropriate. But many of the cases we will be studying this semester require decisions in the face of uncertainty and ignorance. These are unavoidable in some situations because of factors such as the cost and time of gathering more information. Moral imagination skillfully exercised can do a lot to compensate when all of the facts are not in. (b) Second, many of you felt overly constrained by the dilemma framing of the scenario. Those of you who entered the realm of "funny business" (anything beyond the two alternatives of killing the villager or walking away) took a big step toward effective moral problem solving. By rejecting the dilemma framing of this scenario, you were trying to reframe the situation to allow for more and more ethically viable alternatives. Trying to negotiate with the Terrorists is a good example of reframing the scenario to admit of more ethical alternatives of action than killing or walking away.
- Congratulations on completing your first ethics module! You have begun recognizing and practicing skills that will help you to tackle real life ethical problems. (Notice that we are going to work with "problems" not "dilemmas".) We will now turn, in the next module, to look at those who managed to do good in the face of difficulty. Studying moral exemplars will provide the necessary corrective to the "no-win" Mountain Terrorist Exercise.
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