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Moral reasoning is a form of practical reasoning wherein one attempts to give or find reasons for morally approving or disapproving actions. All reasoning involves premises that lead to a conclusion. A premise is a judgment, expressible in a statement, which contains two elements. The first is the subject, and the second is what logicians call a predicate. The predicate is what is asserted about the subject. There are two types of reasoning, practical and theoretical, and they each have their own characteristics. In theoretical reasoning one “argues” from two descriptive premises such as “All humans are mortal” and “Socrates is human” to a descriptive conclusion “Therefore, Socrates is mortal.” However, the practical syllogism, as Aristotle noted, is an argument whose conclusion recommends an action or at least provides a judgment that a certain action ought to be performed. Furthermore, one of the premises is usually a value or attitudinal judgment (normative), while the other is a definitional or factual judgment. For example, Peter either pays Paul more or thinks he should pay Paul more (conclusion) because he thinks paying a pittance is unfair (value judgment), and he is paying Paul a pittance (definitional or factual depending on the criteria of pittance). So the practical reasoning either leads to the action of Peter paying Paul more or at least the assertion that Paul should be paid more.

Human Actions

The primary subject matter of our ethical judgments and hence of moral reasoning is deliberate human actions. While human actions are the subject of practical reasoning, not all human actions are subject to moral reasoning because some human actions lack ethical or moral import. One can deliberately decide to wear a red rather than a blue tie or to eat mashed potatoes with one's fingers, but these actions do not have ethical import. They do, however, involve aesthetic considerations about what kind of tie goes with what shirt or etiquette decisions about the propriety of eating potatoes with one's fingers. To have moral import, an action must involve harming or helping another person or oneself. This harm may be serious or not so serious as is recognized in religions with the distinction between mortal and venial sins and in law with the distinction between degrees of homicide or petty and grand larceny, or crimes and misdemeanors.

Moral reasoning in this framework is the activity of evaluating the moral rectitude of human actions. We perform the evaluation by giving reasons in support of or against the actions. Since moral judgments are normative, they involve dealing with values, emotions, desires, and subjective preferences. Because of these subjective and emotional elements many argue that ethical reasoning is personal and that each individual's judgment merely expresses one's feelings about certain actions and cannot be validated rationally (see subjectivism). However, it seems impossible for human beings not to judge, and sound judgment requires sound reasoning.

Justifying Reasons

Taking a commonsense point of view toward ethical reasoning provides a perfectly straightforward procedure for evaluating moral actions—investigate whether there are any good reasons in support of an action or whether there are reasons against such an action. Consider how one would usually handle a situation where someone on whom one was depending breaks his or her promise. For example, suppose one had a commitment from a subcontractor to do a job on a certain date and the contractor calls to say he or she won't be there. The normal response is, “You promised.” Suppose they reply, “So? I just don't feel like keeping my promise.” Not feeling like keeping a promise is not a good reason for breaking it. Promises after all are made precisely because people might not feel like doing what they promised to do. We expect promises to be kept, unless there is a good reason not to. If everyone always felt like doing what one promised we wouldn't need promises.

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