Elizabeth Anscombe, fully Gertrude Elizabeth Margaret "G. E. M." Anscombe
Anscombe, fully Gertrude Elizabeth Margaret "G. E. M." Anscombe
British Analytic Philosopher, a Student of and Expert on Ludwig Wittgenstein
The denial of any distinction between foreseen and intended consequences, as far as responsibility is concerned, was not made by Sidgwick in developing any one 'method of ethics'; he made this important move on behalf of everybody and just on its own account; and I think it plausible to suggest that this move on the part of Sidgwick explains the difference between old-fashioned Utilitarianism and the consequentialism, as I name it, which marks him and every English academic moral philosopher since him.
The teaching which I have rehearsed is indeed against the grain of the world, against the current of our time. But that, after all, is what the Church as teacher is for. The truths that are acceptable to a time - as, that we owe it as a debt of justice to provide out of our superfluity for the destitute and the starving - these will be proclaimed not only by the Church: the Church teaches also those truths that are hateful to the spirit of an age.
Those who try to make room for sex as mere casual enjoyment pay the penalty: they become shallow. At any rate the talk that reflects and commends this attitude is always shallow. They dishonour their own bodies; holding cheap what is naturally connected with the origination of human life.
You cannot take any performance (even an interior performance) as itself an act of intention; for if you describe a performance, the fact that it has taken place is not a proof of intention; words for example may occur in somebody’s mind without his meaning them. so intention is never a performance in the mind, though in some matters a performance in the mind which is seriously meant may make a difference to the correct account of the man’s action - e.g., in embracing someone. But the matters in question are necessarily ones in which outward acts are ‘significant’ in some way.