By J. N. Findlay
. 1970, 94pp
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Additional info for Axiological Ethics
It is not the human ideal to live only in states of pleasure regardless of their source, nor to eschew all pleasures but those which form part of the highest mental activities: pleasure qua pleasure, and the lower as 47 well as the higher pleasure, is indefeasibly part of the human good. , unless there are other goods than virtue which these virtues can dispense, distribute, defend, etc. This does not of course mean that the value of these virtues is in any way a function of the more elementary values with which they are concerned.
He teaches a new doctrine of mental 'contents', borrowed from the Polish philosopher Twardowski, which as it were reinstates the scholastic doctrine of the intention 'in the mind' by which reference 'beyond the mind' is made possible. He also attempts an indefinite widening of the concepts of oiject to which intentional reference is possible. As regards the former of these innovations, Meinong holds that intentionality is always two-sided: it has, we may say, its me-wardness and its object-wardness, its relation to my subjective mindedness or Zumutesein, on the one hand, and its relation to objects of varying sorts, on the other.
These apparently trivial examples are the truly basic ones, rather than such loaded instances as the evil of incest, a complex matter on which, even if the case were objectively clear, no one could possibly have a reliable experience or insight. Brentano admits that he cannot feel the correctness or incorrectness of preferring high-minded love to intellectual insight or vice versa, he even considers that it would be a reasonable inference from this lack of experience that there is no correctness or incorrectness in the matter.
Axiological Ethics by J. N. Findlay