Abstract

Not a day passes but we find ourselves indignant about something or other. When is our indignation justified, and when does it count as moral indignation rather than a legitimate but non-moral gripe? You might think that we should turn to moral theories – to the varieties of utilitarian, Kantian, virtue theories, etc – to answer this question. I shall try to convince you that this is a mistake, that moral theory – as it is ordinarily presently conceived and studied – does not have a specific subject matter, a specific aim, scope or boundaries. You might think that the difference between echt moral indignation and other forms of disapproval is their relative strength or the importance of their target; but moral indignation can be quite faint, directed to a relatively minor transgression and a strongly felt gripe may be directed to a serious but presumptively non-moral infraction. I shall try to persuade you that morality does not constitute an important and distinctive domain with a distinctive set of over-riding norms or a privileged mode of reasoning: morality is everywhere or nowhere in particular. Radical as this claim may sound, I am not a complete Luddite about the matter. Traditional moral theories nevertheless have important functions. But rather than being competing ‘winner takes all’ explanatory and normative theories, OldSpeak moral systems function heuristically. They offer a heterogeneous set of reminders, questions, advice, ideals, warnings, considerations for deliberation. While we try to integrate and systematize them, there is no single overarching organizational plan