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By Jean-Michel Morin

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References Audi, Robert. 1993. The Structure of Justification. Cambridge: Cambridge University Press. ——. 1996. Intuitionism, Pluralism, and the Foundations of Ethics. , ed. W. Sinnott-Armstrong and M. Timmons. New York: Oxford University Press. ——. 2001. The Architecture of Reason. New York: Oxford University Press. ——. 2004. The Good in the Right: A Theory of Intuition and Intrinsic Value. : Princeton University Press. Fogelin, Robert, and Walter Sinnott-Armstrong. 2005. Understanding Arguments, 7th ed.

Then the reflection is inadequate to justify its conclusion, as Audi recognizes. To make a moral belief justified, reflection must have certain properties: it must be careful and long enough, it must not be distorted by ignorance or self-interest, and so on. Beliefs like these—about when reflection is adequate— are surely common. The question is whether they are necessary. Audi implicitly suggests the need for such second-order beliefs when he describes his poetic example (although his other examples would work as well).

Ross’s theory, for example, is quite hard to understand, and since it postulates fairly stringent moral demands, people will anyway be inclined to resist it. This point goes some way to explaining disagreement among the less reflective and the morally weak. But it does not touch disagreement between, say, Rossians and utilitarians, many of whom presumably have a good grasp of the various positions in play, and are both advocating potentially stringent views. Audi’s second argument, however, does focus on philosophers.

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