I mean, yes, but I’m not sure this much impacts Katja’s analysis which is mostly about moral intuitions that are in conflict with moral reasoning. That the category of things we consider when talking about morals, ethics, and axiology is not clean cut (other than perhaps along the lines of being about “things we care about/value”) doesn’t really change the dissonance between intuition and reasoning in particular instances.
I think that the sort of division I’m proposing offers a way to decompose apparently incoherent “moral intuitions” into much more well-defined and coherent subcategories. I think that if someone practiced making this sort of distinction, they’d find this type of dissonance substantially reduced.
In other words, I’m interpreting the dissonance as evidence that we’re missing an important distinction, and then proposing a distinction. In particular I think this is a good alternative to Katja’s proposed writeoff of intuitions that can be explained away by e.g. property rights.
I mean, yes, but I’m not sure this much impacts Katja’s analysis which is mostly about moral intuitions that are in conflict with moral reasoning. That the category of things we consider when talking about morals, ethics, and axiology is not clean cut (other than perhaps along the lines of being about “things we care about/value”) doesn’t really change the dissonance between intuition and reasoning in particular instances.
I think that the sort of division I’m proposing offers a way to decompose apparently incoherent “moral intuitions” into much more well-defined and coherent subcategories. I think that if someone practiced making this sort of distinction, they’d find this type of dissonance substantially reduced.
In other words, I’m interpreting the dissonance as evidence that we’re missing an important distinction, and then proposing a distinction. In particular I think this is a good alternative to Katja’s proposed writeoff of intuitions that can be explained away by e.g. property rights.