It is fine to not find it interesting. One can be more interested in revisionism than what the actual concepts are. Such projects can be both useful and interesting.
Still, I was responding to Truth Seeker's first question:
Is right and wrong just a matter of thinking something is right [...] and something is wrong[...]? — Truth Seeker
That question is about what "right" and "wrong" are and to answer that it is important to understand what they mean. Semantics is important in that regard. If one uses a different meaning, one is answering a different question. Dismissing semantics abandons that project. — GazingGecko
Of course, but the point I was trying to make was that the question of cognitivism vs non-cognitivism is an analytical question that does not really get at the substance of the OP's query. It hinges on philosophical positions on truth, properties, beliefs vs attitudes, etc. With the right combination of such positions, one can be a cognitivist subjectivist (or perhaps even a non-cognitivist objectivist).
I take a relaxed, commonsensical attitude towards truth, which inclines me towards ethical cognitivism, but not in any robust sense that an objectivist might wish for.
You keep referring to "crude subjectivism" - what is that, and who propounds it? — SophistiCat
Roughly: x is right = I have a positive attitude towards x. And similar translations for other evaluative terms. — GazingGecko
It is worth putting "x is right" in some context, because this is a common source of misunderstanding. The subjectivist position is that when someone
says "x is right," what they
mean is "I have a positive attitude towards x." The statement is indexed to the speaker and reports on their mental state, in contrast to syntactically similar sentences, which report on something in the common domain ("the cat is on the mat") or expresses common knowledge. Understood in this way, even this "crude" position puts to rest easy charges of logical inconsistency. If A says "x is right" and B says "x is wrong," there is a controversy, but not a (logical) contradiction.
Still, this statement of crude subjectivism leaves something out. Emotivists or expressivists accept other, uncontroversially non-propositional functions of moral statements, such as exhortation or signalling. (As an aside, such uses of moral statements might be counted in favor of moral non-cognitivism. However, moral statements are far from unique in this regard. Natural language is rich and quirky, and there are plenty of instances of seemingly assertive expressions that can function as something other than assertions.)
And why do you think that it does not adequately address the open question challenge? — SophistiCat
Because if the crude subjectivist theory is correct about our moral concepts, the meaning of the sentence (O) "I think abortion is wrong, but is it wrong?" would translate to (T) "I think I have a negative attitude towards abortion, but do I have a negative attitude towards abortion?" which makes that kind of reflection seem trivial, like "I think I'm hungry, but am I hungry?" — GazingGecko
The only reason I can see for why this might seem like a serious challenge for subjectivism is if one has an objectivist presupposition at the back of their mind. Absent such presupposition, what could a question such as "I think abortion is wrong, but is it wrong?" mean? I believe it would be reasonable for anyone, subjectivist or not, to interpret it in ways that I have suggested: reflection, self-doubt, open-mindedness. The subjectivist goes further in stating that that is all there is to it. There is no objective truthmaker against which to evaluate the answer.
"I think I'm hungry, but am I hungry?" would be more like "I think it would be wrong to push that little girl into traffic, but is it wrong?" No one in their right mind would ask such a question. The questions that are actually being asked are not so easy to answer.
Brainwashing is not a good counterexample. A brainwashed subject is a morally impaired subject. — SophistiCat
I don't really see why it is not a good counter-example. What do you mean by a "morally impaired" subject? That is not clear to me. Otherwise, it risks seeming like an ad hoc fix. — GazingGecko
In your thought experiment, a person is brainwashed to have certain moral attitudes (and they know about that in advance, but this is not important to my point). This is not a fair counterexample, because a person's moral agency is suppressed or compromised, so that they can no longer be considered to be the same moral agent at a different time. If that is not clear, I am not sure what else I can say.
As an aside, edge cases and pathologies are not very illuminating in philosophy, and I wish analytical philosophers would abuse them less. If they are good for anything, it is to counter simple and rigid frameworks, which are brittle by their own nature. But subjectivist metaethics is not like that, I would think. Nothing is simple or rigid where human psychology is involved.
The Dying Omnivore. Adam is sitting on his porch, reflecting. Adam is a deeply self-aware person that is well-attuned to his attitudes. Tomorrow, Adam has chosen to die due to inoperable cancer. Still, he is clear-headed. In that moment on the porch, Adam asks himself, "I believe and will always believe that buying animal products is right, but is it right?" and then continues, "I'm certain I have a positive attitude towards buying animal products and that I will always have that positive attitude towards it, but is it right?"
If crude subjectivism, even with the added dimension of degrees of belief, is correct about the meaning of "right" and "wrong," it appears like the two questions by Adam should sound like trivial, settled re-asks akin to "It is snowing today, but is it snowing today?" One would probably suspect that the person was confused if they asked such a question. But Adam's questions sound coherent and substantive rather than obviously confused and trivial. So crude subjectivism probably gives the wrong account for the meaning of "right" and "wrong." — GazingGecko
Well, simultaneous assumptions of certitude and doubt would not sit well in any context, so perhaps your framing here is flawed. But I guess that is not what you wanted to highlight with this example, but rather the practical near-impossibility of changing one's mind. In that respect, this is a better thought experiment than the brainwashing one, since (morbid setting aside) it does not push into the pathology territory. Still, I don't think that this is much of an argument against subjectivism. We are asking a hypothetical question, and hypothetical questions invite counterfactuals, where some things are held fixed and others are left open. So, the question is not "will Adam ever change his mind?" but "would Adam change his mind?" Here we would want to hold fixed Adam's moral character, but the particular circumstance of his fatal illness seems to be irrelevant.
if moral utterances are not propositions, then, trivially, they cannot be contradictory in the logical sense. — SophistiCat
I agree that it would be a trivial point if emotivism is assumed as the correct account of morality. — GazingGecko
No, that is not what I am saying. What is trivial is that according to non-cognitivism, moral statements do not have truth values, so, of course, sentences expressing moral sentiments cannot be
logically contradictory, since they cannot be formalized into logical propositions. But that doesn't mean that they cannot be understood as contradictory (conflicting, antithetical, etc.) in an informal sense.
My point here was that moral discourse behaves like propositions, while emotivism predicts they would not. Since emotivism goes against the linguistic data, it does probably not capture what "right" and "wrong" means. — GazingGecko
I think you are making too much of this. First of all, if moral statements did not behave like truth-apt statements, the question of cognitivism vs non-cognitivism would not arise in the first place. The non-cognitivists' position is to bite that bullet. You are not telling them anything they don't already know.
Second, morally flavored statements are commonplace. Who is to say that they must fit into the same linguistic mold as non-moral statements, rather than form a distinct class?