Moral Conclusions Research Articles

Motivated Counterfactual Thinking and Moral Inconsistency: How We Use Our Imaginations to Selectively Condemn and Condone

People selectively enforce their moral principles, excusing wrongdoing when it suits them. We identify an underappreciated source of this moral inconsistency: the ability to imagine counterfactuals, or alternatives to reality. Counterfactual thinking offers three sources of flexibility that people exploit to justify preferred moral conclusions: People can (a) generate counterfactuals with different content (e.g., consider how things could have been better or worse), (b) think about this content using different comparison processes (i.e., focus on how it is similar to or different than reality), and (c) give the result of these processes different weights (i.e., allow counterfactuals more or less influence on moral judgments). These sources of flexibility help people license unethical behavior and can fuel political conflict. Motivated reasoning may be less constrained by facts than previously assumed; people’s capacity to condemn and condone whom they wish may be limited only by their imaginations.

The circular economy growth machine: A critical perspective on “post‐growth” and “pro‐growth” circularity approaches

AbstractThis forum article contributes to the prospering debate in the circular economy (CE) community discussing whether—and to what extent—the CE is reconcilable with economic growth. Within this discourse about a functional CE, there exist two contesting perspectives. One argues in favor of pro‐growth circularity, the other in favor of post‐growth circularity. The aim of this article is to develop a line of argumentation that helps in reconciliating the two seemingly antagonistic perspectives. Toward that end, this article applies the method of “practical syllogism” that is well known in moral philosophy, since it can enlighten how normative and positive arguments can be structured to enable the formulation of well‐justified moral conclusions. With the help of this interdisciplinary impulse, the article aims at detecting logical errors in current reasoning and fostering discursive learning processes. The ensuing arguments provide vital implications on the macro level by highlighting four critical elements to facilitate a CE transition, namely an intensive growth trajectory, an internalization of negative externalities through creating (missing) markets, an institutional encouragement of spreading positive externalities, and a diffusion of rents from innovation to society by taking the profit motive into service for enabling sustainability goals. Complementarily, the article provides implications on the micro level by highlighting the necessity to develop supplementary management competencies, namely governance competence to realize argumentative clarification and governance competence to (re‐)configurate institutional structures. This article may serve as an incubator to ease new ways of thinking into academia and practice.

ECOLINGUISTICS OF TEACHING A FOREIGN LANGUAGE AS A LANGUAGE OF INTERETHNIC COMMUNICATION

The article outlines the ecolinguistic principles and strategies of teaching a foreign language as a language of interethnic communication. The ecolinguistic approach assumes that teaching a foreign language as a language of interethnic communication should promote communication around the world, without violating the original linguistic traditions of nations, nationalities and ethnic groups, provide linguistic and cultural diversity, a culturally rich, but united world. In this regard, a foreign language is also intended to serve the needs of host cultures, to preserve and emphasize their uniqueness. As a language of international communication, a foreign language is seen not as a full-fledged linguoculturally filled language, but as a code for the transmission of personal and national linguoculturally conditioned messages. This kind of code should adapt to the needs and requirements of the world community, borrowing designations with appropriate meanings from national languages, and not vice versa. Rather than level cultures and civilizations, we see its role as reflecting their diversity. Ecolinguistic strategies for teaching a foreign language as a language of interethnic communication proposed, in line with which it is deemed desirable for foreign language curricula to represent: 1) to the maximum — global issues, world heritage, history/modernity/future, 2) extensively — modernity, history, culture of host cultures, 3) to a moderate degree — modernity, history, culture of the country of a foreign language (10–20 % of the educational material). When teaching a foreign language, traditional language pedagogy is preferred, the linguocultural method combined with immersion are deemed not quite ecolinguistic because of foreign acculturation. It is welcome though when teaching the national/native language to create a strong cultural identity (inculturation) and immunity to foreignization. In TEFL, immersion can be used, but without acculturation. Excessive branding of foreign realities and personalities as part of foreign acculturation is not believed to be sustainable. Foreign language textbooks should be politically correct and tolerant, especially with regard to facts, history, values, personalities of the host culture; traditional moral and ideological conclusions should ensue from the texts. The national/native language should be used as a rightful metalanguage of explanation when comparing cultural phenomena. It is advisable to write and publish foreign language textbooks by the authors of the host culture.

Mitigating Adversarial Norm Training with Moral Axioms

This paper addresses the issue of adversarial attacks on ethical AI systems. We investigate using moral axioms and rules of deontic logic in a norm learning framework to mitigate adversarial norm training. This model of moral intuition and construction provides AI systems with moral guard rails yet still allows for learning conventions. We evaluate our approach by drawing inspiration from a study commonly used in moral development research. This questionnaire aims to test an agent's ability to reason to moral conclusions despite opposed testimony. Our findings suggest that our model can still correctly evaluate moral situations and learn conventions in an adversarial training environment. We conclude that adding axiomatic moral prohibitions and deontic inference rules to a norm learning model makes it less vulnerable to adversarial attacks.

Why Biblical Arguments for Abortion Fail

Abstract While the traditional Christian teaching opposing abortion has been relatively unanimous until the twentieth century, it has been claimed in more recent decades that certain Biblical passages support the view that the fetus, or unborn child, has a lesser moral status than a born child, in a way that might support the permissibility of abortion. In this paper, I address the foremost three texts used to argue this point: Genesis 2:7; Exodus 21:22–25; and Numbers 5:11–31. I argue that interpreting the former in the literal way necessary to support abortion leads to untenable moral and exegetical conclusions, indeed straightforwardly contradicting other Biblical texts. I then demonstrate that the most plausible readings of the other passages—on textual and contextual grounds—do not support a lesser moral status, one of the passages plausibly even supporting full moral status, for the unborn child.

Педагогический аспект изучения агиографической литературы

The article actualizes the problem of registration in a separate scientific field of teaching the bases of the Orthodox Faith, and as part of it - the methodology of working with hagiographic literature. The purpose of the proposed article is the justification of the pedagogical aspect of working with hagiographic literature, with its emphasis on the semantic, ideological framework of hagiography to solve problems of spiritual and moral development and education of students in the lessons of the basics of the Orthodox Faith. Materials and methods. The leading research methods were the analysis and synthesis of information from contemporary scientific articles, historical and pedagogical literature, normative documents in the field of education, school textbooks; comparison of scientific ideas and concepts, pedagogical experience of the past and the present. Results. The article substantiates the importance of hagiographic literature for solving the problem of spiritual and moral development and education of schoolchildren. The authors of the article proceed from the fact that the task requires at the first stage of its solution the formation of value representations of students, which have a high degree of abstraction, uncertainty in the wording of the relevant concepts. These problems can be solved by hagiographic literature, illustrating in visual and verbal form spiritual and moral qualities of personality, values which are difficult to define precisely, but whose manifestations can be observed through thoughtful reading and analysis of hagiographic literature. The authors of the article offer readers an analysis of pre-revolutionary editions of hagiographic literature for children and focus on the diversity of modern books on the lives of saints, as well as features of the modern presentation of hagiographic text that complicates the work of the teacher and requires him to carefully select books in accordance with the tasks, age and individual characteristics of children. Also the authors offer a sequence and the maintenance of stages of work with hagiographic literature at a lesson with the purpose of realization of a knowledge component, the emphasis on relevance and simultaneously complexity of work on a conclusion of a moral conclusion from the read hagiography is made. Conclusions. The proposed ideas about the importance of hagiographic literature for the formation of ideas about the spiritual and moral qualities of personality and the value foundations of Christianity can be put into the development of a separate topic of scientific research related to the study of hagiographic literature in the pedagogical aspect. To do this you must, firstly, to explore the moral meanings, worldview framework of the lives of saints, and secondly, to develop a method to work with these meanings and worldview attitudes consistent with age, social experience of children and their experience of church life, establishing interdisciplinary links and rationally linking the study of hagiography with other subjects of the school curriculum

Basna, dramska struktura i njena primena u nastavi

This research paper is dedicated to the in-depth study of the fable as a literary genre, exploring its significance in the context of education. A fable, a short story that often employs the use of personified animals to convey a moral lesson or life wisdom, combines a simple form, dramatic structure, and a specific style to effectively communicate its message. With a history that dates back thousands of years, fables have evolved over centuries while retaining fundamental characteristics that make them highly appealing to readers. The dramatic structure of a fable, encompassing introduction, complication, climax, and resolution, allows for the intricate construction of the narrative. The introduction introduces characters and establishes the basic situation, while the complication introduces a conflict that is resolved during the climax, and the resolution imparts the moral lesson or conclusion of the story. Fables are known for their simplicity, aphoristic nature, and use of allegory, with a style characterized by clarity, conciseness, and dialogical expression. Through the frequent use of animal personification, fables engage readers, facilitating an understanding of moral lessons. The methodological approach of this paper focuses on a thorough review of relevant literature on the fable as a literary genre, particularly emphasizing dramaturgical aspects. The analytical framework of the research involves the examination of linguistic and stylistic elements of fables, as well as the interpretation of moral messages within the dramaturgical context. Through this interdisciplinary approach, we aim to provide a deeper understanding of the significance of fables in education and their contribution to the educational process. Additionally, the research will encompass an analysis of the practical application of fables in the classroom, investigating the effectiveness of various teaching approaches that utilize fables as an educational tool. This holistic approach not only seeks to comprehend the theoretical aspects of fables but also aims to practically apply their principles in the educational process, further expanding the perspective on their pedagogical potential.

Эгоизм и мораль: экспериментальное исследование и теоретический дискурс. Часть 1

The article is dedicated to clearing out the question, whether any egoism manifestation contradicts the morality norms. With this aim, the author firstly separates two types of situations, in which our representations concerning the moral values of actions can change significantly. Consequently, such types of (extreme as a rule) situations, as well as the moral conclusions based on them cannot be regarded as reliable for an ordinary everyday life. Next, the author searches for the daily life situations, in which an egoistic behavior of an individual could possibly contradict to the moral norms and values. Doing that, the author of the paper uses not only theoretical discourse, but also demonstrates the experimental results of his own longitudinal investigations conducted with the help of the Experience Sampling Methods (ESM). Within the daily blanks, among others, we used the so-called “egoism scale” (“good, benefit for oneself”) and the “altruism scale” (“good, benefit for other people”). We have found out, that the situations with a big predominance of the egoistic scores over the altruistic ones have really the signs of the egoistic individual behavior, but do not contradict to morality norms, since they are not connected to doing harm to other people - in distinction to some other hypothetical situations. The author strengthens his theoretical discourse with numerous illustrative examples. In general, he demonstrates and proves that negativel connotations a priori used by some moral philosophers in the notion of egoism are one-sided and erroneous to a large degree, not corresponding to the reality. Continuation of the discussion is planned.

The Reliable Route from Nonmoral Evidence to Moral Conclusions

The Reliable Route from Nonmoral Evidence to Moral Conclusions

Krause’s Ethics as a Precursor to Capability Theory

There are striking parallels between current capability theories and the moral philosophy of Karl Christian Friedrich Krause (1781–1832). This article reconstructs central arguments of Krause’s ethics and correlates them with passages from the works of Martha Nussbaum, showing that such similarities extend not only to what, substantially, is being professed in either philosophy but also, procedurally, to the question of how the respective moral conclusions are reached. As Krause correlates responsibility with capability, the article begins with an examination of Krause’s idea of human — as compared to animal — freedom and their respective normative implications. Next, the argument is extended to the social responsibilities of personal freedom, before widening the scope to the cosmopolitan plane. The paper then briefly examines historical links between Krause and current capability theorists, before concluding.

„Szocialista törvényesség” a Rákosi-korszak felsőoktatási fegyelmi eljárásaiban

’Socialist Legality’ of the Disciplinary Procedures in Institutions of Higher Education during the Rákosi Era
 
 The New Course, the de-Stalinization programme of Prime Minister Imre Nagy introduced the concept of ‘socialist legality’ in the summer of 1953 in the official political discourse. Without challenging the legitimacy of the Communist regime, it promised political easement, reduction of repression, as well as correction of unlawful acts that encouraged many formerly expelled students to appeal for revision of their cases by the Ministry of Education. The new mantra of ‘socialist legality’ allowed them to interpret their experience as violations of their rights, gave them rhetoric tools to motivate the Ministry and the hope of having some control over the unpredictable and arbitrary disciplinary procedures. Their submissions, however, based on a more rational, more fair, more righteous, but still somewhat ‘socialist’ understanding of legality. The willingness of the regime for a limited self-correction generated some level of trust in the central institutions of the party state, but the moving force of the concept of the ‘socialist legality’ showed itself more apparently, as the expectations about the legal remedy did not meet the reality. The lack of responsibility, the still arbitrary decisions and the stubborn adherence to the logic of class struggle made the newly chanted promises of the ‘socialist legality’ after the 20th Congress of the Communist Party of the Soviet Union (1956) less believable. The need of legal remedy became evident which legitimized the individual experiences as violation of rights without formal institutional correction. Although driven by different motivations, the oddities of rehabilitation connected the ever-growing mass of people who demanded not only individual but systemic correction with ordinary participators of unlawful acts who showed themselves ready to draw moral conclusions of their decisions, however, did not want to bear the responsibility alone.

Аксиологическая трансформация этических понятий в немецком натурализме. Драма А. Хольца «Семья Зелике»

The article is devoted to the problem of the interaction between the ethical views of the past and axiological concepts at the turn of the 19th and 20th centuries, which sheds light on the general problem of modernity associated with its general principle – the interrelationship of epochs. The study aims to show how the ethical concepts of the past years receive an axiological interpretation; to reveal the poetic peculiarity of the global synthesis of ethics and axiology through the example of the drama The Selicke Family by A. Holtz. The analysis has revealed that, under the influence of the philosophy of life, known as everyday life, and the understanding of contemporary philosophies, emphasizing the teaching on values as the basis of all activities, a new ethic is emerging among naturalists, which is what axiology becomes for them. Naturalists, seeking to cognize life while rejecting the former principle of normativity, consider life as being value-centered. The innovative role of the moral conclusions of a thinking subject leads to the ethical feeling taking major place in the soul. When subjected to axiological analysis, this feeling appears to be peculiar and subjective. It was found that the axiological criterion was also applied by naturalists to reinterpret the ethical notion of good. It is inseparable from evil, which naturalists see in the laws of environment and heredity. In The Selicke Family, the relationship between evil (immersion in environment) and good (victory over hatred and the triumph of love) is poetically realized through the change of representations of the beautiful (schön) and the ugly (schrecklich). The heroes of the drama derive from existence personal axiological judgment based on the transformation of ethical criteria: good is latently present in the environment, suffering leads to moral regeneration, the mysteries of good occur at the most tragic moment of life.

КУЛЬТУРНАЯ СПЕЦИФИКА В ЗАПОМИНАНИИ И ВОСПРОИЗВЕДЕНИИ СЮЖЕТНОГО МАТЕРИАЛА (НА ПРИМЕРЕ АЗЕРБАЙДЖАНСКОЙ И РУССКОЙ КУЛЬТУРЫ)

Relevance. Th e paper is devoted to an extremely relevant in theoretical and practical terms problem of cultural diff erences in memory organization, which is considered on the example of memorizing plot material by representatives of Russian and Azerbaijani culture. Methodology and sample. Th e study involved 60 people, 30 people in each cultural subsample. A specially developed technique of verbal video plot repro-duction was used. Th e narrative was presented without speech and sound accompaniment, which allowed to use identical stimulus material for diff erent cultures. Results. Th e results obtained indicate the cultural specifi city in memorizing and reproducing plot material. It is shown that signifi cance of social and individualpsychological factors of memory organization changes depending on affi liation to collectivistic or individualistic culture. Th e representatives of Azerbaijani culture are more likely to include a moral conclusion in the plot, whilst those of Russian culture are more inclined to analyze the motivation of characters. Conclusion 1. Th e representatives of Russian culture are more likely to demonstrate the subjectivity of the reconstructed plot and greater projective freedom of interpretation regarding events and details. Th is can be explained by the activity of individual cognitive factors in relation to memorization. 2. Th e tendency to moral assessments and moralizing in reproduction of a plot is more specifi c to the representatives of Azerbaijani culture. Th is trend indicates an active role of social norms and rules in mnemonic processes determination as compared to individual factors (e.g., motivation). 3. Th e motivation of characters as the basis of storyline is more peculiar to the representatives of Russian culture compared to the Azerbaijanis. Th is fi nding testifi es to the greater importance of the individual personal determinants of mnemonic processes for Russians.

КЫРГЫЗ ЖАНА ГРЕК ТАМСИЛДЕРИНДЕГИ ПАРАЛЛЕЛДЕР (Акыл Карачач жана Эзоптун мисалында)

In the next scientific article, an attempt is made to analyze the fables of Aesop, the founder of the classical genre of fables, as well as the conditions that led to the emergence of the genre of Kyrgyz fables, and consider them using historical and comparative methods. Indeed, in world practice, the emergence of the genre of fable, along with fairy tales about animals, was influenced by the Kyrgyz sages - Dzherenche Chechen, Akyl Karachach, Aldar Kuso, Asan Kaigy and others, who drew moral conclusions from the nature of animals. Attempts have been made to substantiate the hypothesis that people could also be influenced, based on facts. As a result, Aesop appeared in public, defended the rights of ordinary people with his fables, ridiculed his oppressors and demonstrated his superiority with eloquence and deep intellect. Also, Dzherenche Chechen, Akyl Karachach, Aldar Koso, Asan Kaigy and others, defended the interests of the general public and ridiculed the steps taken by the ruling class, images of animals and tried to establish justice

GETTING BACK TO NORMAL: ON NORMATIVITY IN HISTORY AND HISTORIOGRAPHY

ABSTRACTNormativity has long been a central concept in ethics, medicine, and the social sciences. It has not been fully explored as an element in historiography or historical thought. This article contends that normativity, when taken as a metaconcept that underpins notions of the “normal,” “norms,” and “normality,” can help us understand changing attitudes to the possibility, actuality, and moral exemplarity of historical phenomena, but only if we disaggregate three different modes or registers of normativity: moral, metaphysical, and phenomenal. After exploring the place of moral normativity in historical thought and writing from antiquity to the early modern era, I discuss metaphysical and phenomenal normativity as filters that, from the Middle Ages through the seventeenth century, were applied to reported or recorded experience prior to any decision to derive from it any moral conclusions. I then argue that Baconian empiricism, Humean skepticism, classical probability theory, and mathematical statistics collectively gave rise to a modern sense of what constituted “normality” for past and present events. Finally, I conclude that the late Enlightenment bequeathed to modernity and postmodernity a normalized sense of fundamental rupture (exemplified by the French Revolution and characterized as the “historical sublime”) that we still experience and struggle through as we routinely reconstruct history as both a linear tradition and a discontinuous series of “new normals.” We also contend with this sense of fundamental rupture as we “renormalize” catastrophes that could reasonably be regarded as beyond normalization while simultaneously fetishizing the experience of disruption, which we have defined as a clinamenic swerve from one normality into another. This paradoxical process is accompanied by a deadened capacity to judge that which is, and is not, normal.

Finkey Ferenc, az első magyar pönológus

The Trianon Peace Treaty had a profound effect on the social and governmental structure of Hungary. These changes, of course, also influenced the field of corrections and actually altered some of its key aspects as well. The author will recall several key penological concepts and ideas from the era to provide an introduction to the philosophical foundations of the establishment of correctional legislation and the resulting substantive changes that occurred. Moreover, a detailed analysis will be provided on the system of enhanced severity workhouses, an emblematic punitive measure that addressed the unfavourable criminological tendencies of the 1920s, which emerged as consequences to the Trianon Peace Treaty. The essay will conclude with deducing the generalized historical, legal, and moral lessons and conclusions pertaining to this peculiar period of Hungary.

Public order and morality in China's Trademark Law: a vague scrutiny based on political order and social morals

Under Article 10(1)(8) of China's Trademark Law, a trademark that is contrary to public order and accepted principles of morality is not only refused registration, but also forbidden to be used in commerce. Numerous cases involving the registrability of trademarks are brought to China's courts, and Article 10(1)(8) is one of the main grounds for refusing trademark registration. In general, there are two specific legal issues concerning the application of this provision. One is the legislative purpose and rational basis of this provision. In fact, China's Trademark Office and courts used this provision to block trademark hoarding and to protect the civil rights of others before the Supreme People's Court clarified that the purpose of this provision was to protect public interests. The other is the standard for determining what is offensive, which is a common problem among countries with a similar provision. Indeed, it is difficult to create a consistent standard because of the subjectivity involved in drawing moral conclusions, the cultural conflicts between different groups and the unpredictability of the perception of the general public. However, these problems could be solved if the examiners set a low moral threshold for trademark registration, as the perception of the general public with normal sensitivity and tolerance is easier to ascertain when a mark is deeply offensive. In addition, not all trademarks related to public authorities and serious social events should be forbidden under the morality provision, and the court should take account of the possibility of damaging political order and traders' freedom of expression.

And (Always?) Let Your Conscience Be Your Guide

Medical schools that value the moral integrity of their students and that wish to graduate ethical professionals ought to provide a clear process for conscientious objection during clinical rotations. During clerkship year, medical students are confronted with ethical dilemmas that are complicated by the most profound questions of human existence, including the definition of personhood, the terms that govern creation of a new life, the meaning of suffering, and the finality of death. In these situations, students may draw upon personal experience, prior analysis, cultural beliefs, or religious frameworks in order to decide the most ethical action. These various influences may cause the student to reach a moral conclusion that is at odds with the wish of the patient or the consensus of the medical team. As a current clerkship student, I have personally found myself in several such situations. Conscientious objection in medicine is the concept that allows providers to refrain from participating in practices that, despite careful study and thoughtful reflection, cannot be reconciled with their moral judgement. This protection also applies – in theory – to medical students, who often find themselves in these same clinical situations. However, students are not well positioned to practice conscientious objection because: medical schools do not always make students aware of this option, students may be afraid to challenge more senior members of the team, and clerkship success and residency applications rely heavily on subjective evaluations. Without institutional support, students may repress strong moral intuitions for these and other reasons. In these instances, medical schools not only miss an opportunity to encourage students to stand up for what they believe to be right, but in fact teach students to ignore the guidance of their conscience in ethically fraught situations. Schools that wish to encourage the development of ethical professionals should provide a clear and transparent protocol for conscientious objection that empowers students to act in a way consistent with their beliefs, encourages them to think critically about ethical dilemmas, and shows them how to navigate ethical disagreements with compassion and professionalism Figure 1.

Regulatory Ritualism and other Lessons from the Global Experience of Insider Trading Law

There is growing consensus that the insider-trading regime in the United States, the oldest in the world, is in need of reform. Indeed, three reform bills are currently before Congress, and one recently passed the House with overwhelming bipartisan support. As the U.S. considers paths to reforming its own insider trading laws, it would be remiss to ignore potential lessons from global experimentation and innovation, particularly in light of the fact that so many insider trading regimes have been recently adopted around the world. Any such comparative study should, however, be cautious in drawing its conclusions. Reformers should pay close attention to the political, social, and economic motivations that might explain the recent trend toward near-universal adoption of insider trading regulations around the globe. Evidence suggests that at least some countries have adopted their insider trading regimes ritualistically. Regulatory ritualism occurs where great attention is paid to the institutionalization of a regulatory regime without commitment to or acceptance of the normative goals that those institutions are designed to achieve. If countries' insider trading regimes are adopted only ritualistically (e.g., to receive geopolitical carrots or to avoid geopolitical sticks), then comparative analysis should account for the fact that these regimes may not reflect its citizens' (or markets') lived experience or normative commitments. This Article aids the effort of reforming our insider-trading laws here in the United States by considering lessons that can be learned from the global experience. Part I makes the case that the insider-trading regime in the U.S. is in need of reform. Part II charts the global rise of insider trading regulation in the twentieth century. Part III summarizes important features of representative regimes around the globe (e.g., in Japan, Europe, China, Russia, India, Canada, Australia, and Brazil). Part IV notes the trend toward universality in insider trading regulations and considers some of the moral and economic conclusions scholars and regulators have drawn from this trend. Part V identifies the problem of regulatory ritualism, and its implications for global enforcement and compliance. Part VI then turns to the constructive exercise of determining what can be learned from the global experience of regulating insider trading with an eye to reforming the American regime.

THE NATURE OF NORMATIVE MORAL JUDGMENTS

Moral judgements have been a crucial subject-matter of a discussion in the domain of normativity. Many thinkers argue moral judgments are necessarily action-guiding, which prescribe what one ought to do and what ought to be the case. The moral statement “killing is wrong” is prescriptive and locates in the purview of first-order ethical questions. Moral realists widely accept that moral judgments represent propositions, therefore they are subject to truth and false conditions. Thus, moral conclusions can be derived logically from valid premises. How to derive the conclusion “killing is wrong”? How to justify the statement? What does “wrong” mean in this context? This kind of philosophical issue has been labeled as the second-order questions, which is in the purview of metaethics. This article is devoted to the subject of normativity and the nature of moral judgments advocated by metaethicists David Copp and Ralph Wedgwood. The purpose of this article is to outline the current debate on the nature of normative moral judgments. In conclusion, I shall agree with both Copp and Wedgwoodon two points. One, normative moral judgment can be subject to cognition. Two, there are true and false beliefs about particular moral facts which constitute the significant part of the reality we live in.