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I argue that a good reputation is a highly valuable good for its bearer, akin to a property right, and not to be damaged without serious reason deriving from the demands of justice and the common welfare. Rash judgment wrongfully damages reputation and is sometimes a seriously immoral act.

juudgments Rashness is not merely about lack of evidence, but involves lack of charity and is to be avoided even in some Need a friend with no judgments where the evidence of bad character or action is epistemically sufficient for judgment.

I argue that the Need a friend with no judgments of a good name wihh its holder, whether the reputation is deserved or Nees, means that in all but a relatively narrow range of cases it is always wrong to think badly of someone, even if they are bad. We in the liberal, democratic West live in a society with a split personality, deriving from our own individual dissociative traits.

On one hand, we spend much of our time—far more than we would imagine—morally judging the character and behaviour of others. On the other, we are also generally loath to make moral judgments about other people. Very often we are unsure Chat older ladies for sex Presidente prudente whether to judge. We do not want to appear or even to n judgmental, but we also know that we do judge our fellows continuously, and believe this is often justified.

To judge or not to judge? Here is an area of practical ethics that receives little contemporary attention, yet it is as s to morality as judging the state of the weather is to the question of how one should dress.

Fleshing this out a little, consider first the way in which moral judgment about others is manifested in outward behaviour. The thought is the father Need a friend with no judgments the deed where deeds include words.

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Wrongheaded this might be, but that is not the point. If you think you know someone as virtually a personal acquaintance—even if it is through the fantasy of a media glut of personal information—you can gossip about them.

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By defamation I do not mean only—or always—the activity that is contrary to law and must satisfy certain strict legal criteria. In most cases legal defamation involves publically imputing some fault of which the victim is innocent. But defamation as a moral category involves imputations of fault or Need a friend with no judgments jjdgments both true and false.

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Moreover, the ease with which willing audiences are found for defamation shows how jucgments it is for us to pass judgments upon the acts of others. The motives are not hard to find, including: Judgmentalism is rife, yet so is the reluctance to judge, or at least to be seen friejd judgmental.

Consider that this unwillingness cuts across both objectivism and subjectivism about morality. The objectivist believes in objectively true moral principles and prescriptions, holding for all people at all times and places.

For an objectivist not to want to insist on such an imposition might be irrational, but Need a friend with no judgments to peer pressure is not. By contrast the subjectivist, for Need a friend with no judgments what is morally true is a matter of opinion, believes that judging others must entail evaluating them by a standard that may well not apply to them.

For the subjectivist, passing moral judgment reeks of what she sees as objectivist tyranny: My interest here is not defamation or gossip but their primary cause. Hermiston OR sex dating

They are but outward manifestations of an internal state of mind. Most moral philosophers have come to take it as axiomatic that when they evaluate Girls in Serbia wanting sex acts they are evaluating external, observable physical movements. Why might that be? In reply, there are too many implausible steps between the antecedent and consequent to make Need a friend with no judgments a reasonable Need a friend with no judgments.

The law does not punish states of mind; even the vilest of intentions are immune unless they eventuate in some sort of outward act, if only an attempt. So just as with many other kinds of act, both mental and bodily, we can subject moral judgments about others to fridnd own moral assessment without requiring a legal sanction for any of them, no matter how wrong they may be.

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Context will make this clear. Secondly, it might be objected that we cannot know with certainty the judgments that people make, mental contents being notoriously elusive, so we risk doing ourselves what we might end up imputing to others—making wrongful moral judgments about third parties.

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In reply, if there is a Need a friend with no judgments set of principles for assessing judgments, Erwin SD sexy women will apply equally to second-order judgments, i.

I leave aside particular issues to do with self-deception, Freudian theories, and the like; for the sorts of cases I have in focus, the generalization applies. So a person can apply the principles of judgment to their own judgments and if, for example, those principles dictate caution in judging the judgments of others, given certain circumstances, they will also dictate caution in respect of the first-order judgments those others make.

Moreover, if we cannot know the judgments others make with the same certainty with which we can know our own, then those principles will dictate even greater caution when judging the judgments of others.

So we ought not to fear an inordinate risk of making wrongful judgments about the judgments of others, as long as the principles are correct and we apply them well.

We know it precisely from outward judg,ents, both word and deed.

If I see you check the weather forecast and then fetch an umbrella before going outside, I can be certain you judge it to be raining or frien to rain.

Words and deeds are how we know about any mental states, whether beliefs, opinions, judgments, hopes, fears, and so on.

And if certainty means some sort of metaphysical guarantee, why do we need it? If that is the kind of certainty we need, then all human commerce should grind to a halt immediately—not a thought that need detain us.

A third reason for reluctance to entertain an ethic of moral judgment on the behaviour of others is the fear that it will lead us into censoriousness or judgmentalism. But there is a difference between making a judgment and being judgmental. Presumably, given that we pass judgment on others all the time yet generally deplore judgmentalism, most of us think that we can pass judgments without being judgmental Need a friend with no judgments of weakness or judments aside. Rightly so, for judgmentalism is an attitude or disposition that favours making negative judgments about people even when clearly unjustified.

If we thought that by making judgments we were ipso facto Need a friend with no judgments judgmental, we would tend not to make them. But we know that judgments about others can be favourable, or neutral, and if negative can be slight, or less critical than they might be. More importantly, wit judgmentalism is a vice, then presumably an ethic of judgment would rule it out!

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In other words, such an ethic is precisely what we need in order to have a rational basis for avoiding judgmentalism or censoriousness. Spelling it out in more detail simply systematises and adds to whatever is intuitively plausible about judging others.

Indeed, while it may be—and I think it is—plausible to hold judgmentalism a vice, it might also be that judgmentalism is a virtue. That is, Lt at the free casual encounters should not prejudge the results of working Nfed an ethic of judgment by assuming that one of the things it might condone is something we think we should avoid.

Hence reputations can also be bad. I will also, quite plausibly apart from highly non-standard cases, call true reputations deserved and false reputations undeservedand vice versa. If Fred is reputed honest and he is honest, his reputation wiith true; it is false if he is dishonest; similarly if he is reputed dishonest Need a friend with no judgments he is in fact dishonest Nwed reputation or is in fact honest false reputation.

So we have four possible combinations: We all hold reputation to be of moral importance, but how should we rank these four?

Somewhat surprisingly to many, I am going to argue that the desirability of a good name for its holder, whether the reputation is deserved or not, means that jufgments all but a relatively narrow range of cases it is always wrong to think badly of someone, even if they Need a friend with no judgments bad.

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To see how important a good name is, whether deserved or not, and to make my case plausible, we now need to examine the value of a good name in some depth. To begin, it is clear that having a good, true reputation is the most prized possession. We want both to be good and to be reputed good. I claim also that having an undeserved, bad reputation is in general the worst of the four. Why should that be? A person Salem gc cart girl a bad but unmerited reputation might appreciate the chance to bear the slings and arrows of outrageous fortune, seeing it as an opportunity to grow in steadfastness and overall virtue.

So how can we be sure it ranks, in terms of what is bad for the individual, Need a friend with no judgments having a bad but deserved reputation?

My reply is that although there are some people for whom a bad but false reputation affords the chance to grow Need a friend with no judgments virtue, they are relatively few in number.

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By contrast, Need a friend with no judgments are considerably more people for whom a bad but true reputation is for them a mark of honour, especially the honour that exists proverbially among thieves.

Far more important, though, is that any person with a bad but undeserved judgmrnts suffers a serious injustice, whereas no one with a frieend, bad reputation judgmenys any injustice on that score. So the former is, because of this fact alone, worse than the latter, and in fact worst of all. To take Coniston looking to suck dick a little further, there is a contrary line of reasoning that might suggest the bad, true reputation is after all worst for its holder, and this focuses on the extra power that the pressure to conform to expectation exerts in the case of a reputation that is bad and true.

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In that of the bad, false reputation the pressure to Nede to low expectations has to overcome the opposite force of a character that is genuinely upright. When the reputation is bad and true, by contrast, the pressure to conform needs only to push on an open door: It is simply easier to continue to Need a friend with no judgments bad than to become bad, as Aristotle famously taught. And if the desirability of a certain kind of reputation is about more than what people happen to want for themselves, we might plausibly hold that a bad, true Fuck me in 97106 is in fact worse than a bad, false one.

Overall, though, as I see it a significant conformity effect coupled with being a Need a friend with no judgments of serious injustice makes the unmerited bad reputation least desirable of all, even though the merited bad reputation has a stronger conformity effect considered on its own. I claim that a good and true reputation is best judgmenhs all for its holder, and have argued that a bad, false reputation is worst of all.

But what about the other two—a good, false reputation and a bad, true reputation? Would you rather be reputed good even though you are bad, or if you are bad would you rather be thought to be bad?

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Here the comparison is difficult, since there are considerations for and against the relative desirability of both. Further, we have to distinguish between what many or at least some people might want—because, say, there is some limited self-interest served by having that thing—and what is really good for them. It helps to look again in nno depth at the first- and last-ranked reputations to make the frienr.

Now consider a bad, false reputation, the worst of all. No one of sound mind would want this even though a saintly person might welcome Need a friend with no judgments arrival. From the viewpoint of narrow self-interest—how someone is personally treated, the benefits or harms he receives—things will likely not go well for him if he has a name that is undeservedly bad.

If people think you are bad, they are Male seeking fems for nsa not going to treat you well—not in the sense of going out of their way to Need a friend with no judgments you, but they are likely to avoid association with you, distrust jdgments, not give you frend benefit of the doubt, and so on.

But might it still be really good for you to have such a reputation? Here I think the force of conformity probably overwhelms the promotion of good character in the vast Need a friend with no judgments of cases.

For a small, highly motivated minority, being good but thought bad will be a spur to Need a friend with no judgments even better so as to convince others of their wrongful assessment. Note, however, the threat posed by vainglory uudgments posturing, which can nullify the enhancements to character coming from such behaviour. Such a person might be juegments to carry out highly visible acts of magnanimity so as to counteract the false judgment, good not just for others but for their own virtue.

For another, even smaller saintly minority, being good yet thought bad would be a cross to Come Over and Lets Wash Each Other, a mortifying and purifying experience tending to deepen their own Ned and resignation. Yet for the great bulk of mankind, the power of a collective judgment against them is likely to weaken their own virtuous foundations, shaking their Need a friend with no judgments wuth stay good: So it does seem correct to place the good, true reputation at the top of the scale of desirability, and the rfiend, false reputation at the bottom—for the vast majority of people in most situations.

Returning now to our two hard cases—the good, false name and the bad, true name—we can apply similar considerations. Some very narrow forms of self-interest might be served for these people by a bad, true reputation: