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I do think it is ad hoc, the idea that rationality and evil are exclusive isn't an independently supported conclusion, its a qualification for "rationality" you have to introduce to protect absolutism from attacks about its practicality. To say all rational minds would arrive at a deontological axiology and behave according to the CI is way off. Rational minds could arrive at other conclusions, including ones that make for suffering. Its like Descartes adding a primitive relation qualification to mind-brain interaction.Ad hoc is not the correct term. Being "irrational" and being "rational" on Kantian terms is a much more complex concept than one where you can just call someone irrational where the outcome is a net gain of suffering. You must be careful to not think everything through a utilitarian lens when thinking about distinct and separate philosophies - that's the kind of stuff that will get you crucified in a Philosophy paper, you must be as generous to the opposing position as possible or your argument will not be strong enough to hold up scrutiny. That's just the philosophy student in me coming out. Later today I'll post a more detailed description of what Kant means by rational and irrational.
Furthermore, yes Kant's ethics would not permit you from killing someone to save 100. Likewise, Kant's ethics would not let you kill someone for lying or being unethical. Punishment was also very important to Kant and rehabilitation rather than straight punishment was his preferred method. Like I have said over and over, Kant gets a bad rap for being an absolutist because of the black-box-ish formulations of the categorical imperative. The CI is in many ways a logical black box where something either is or is not wrong. The important part people miss is that Kant himself admitted that the CI would never work, that it was only a theoretical construct, and that it didn't even agree completely with his prior positions. Thus, framing Kant only within the context of the CI is like calling a sand pit in the middle of a rainforest a desert.
You should read Groundworks @efle. It's a boring, difficult and confusing book but I think your opinion on Kant would really change if you actually took a look at what he wrote.
Anyways, I'll just quickly reiterate my problems with utilitarianism and why I think it's inadequate. 1) You can't measure human suffering 2) Conversely, utilitarianism leaves no room for "utility monsters" that is people who derive so much happiness from an activity that they should therefore be allotted the bulk of that activity 3) Utlitarianism does not allow for the discrimination of suffering even though it allows for the discrimination of happiness. John Stuart Mill wrote "Socrates dissatisfied is better than the pig satisfied" and went on to describe how some pleasures differ from others, I.e there are some pleasures that are better than others. The fault in this is that the same cannot be said for suffering. There isn't a method of discrimination in Mill or Bentham (Bentham didn't even discriminate between goods) for suffering. I know the last time you brought this up you called it a "got ya" question but really it is not soluble in a utilitarian framework unless you make some novel, non-utilitarian backflips. A homeless man has healthy organs that could save 5 dying people. He has no family and nobody would know when he was gone and nobody would know you did it and therefore you would not be punished. You kill him in your clinic, humanely, and harvest his organs and save 5 others. Is this permissible? Utilitarianism says yes. I'm presuming @efle's response would be something along the lines of this action violating the homeless man's rights or dignity and would thus cause a net gain of suffering. I don't agree with this view. For one, you can't really measure this. We could up the ante and say save 1000, 1 billion, 6 trillion and you would have to pick a point where a single man's dignity is more important than a multitude's right to life and any point you picked on that spectrum would be arbitrary. Secondly, the lack of punishment prevents this from being a public issue that would lead to public backlash and therefore public suffering. The only thing the public sees is the saved lives.
You could apply the same logic to the non-extreme case of Eugenics. Eugenics is at its root a conflict between the rights of an individual and the benefit of humanity. A utilitarian framework would permit Eugenics on all accounts and I don't think we as a society are comfortable with that.
I certainly don't think violating the mans rights is what protects him - its the damage it would do to society to dispel everyone's belief that their life (so long as they are innocent) is off limits, even from greater needs. If such an organ harvesting program could be performed in guarunteed total secret, there is no utilitarian objection. Same with eugenics; there is value in people collectively believing they retain protections and freedoms, but if you could secretly put something in the water of all Huntingtons patients to block them from having children, utilitarianism does not object.
As to limits of utilitarianism, I agree there are some. The private nature of pleasure and suffering makes external assessment impossible, and while I could agree that some pleasures may be much greater than others, which pleasures take the higher vs lower positions would vary per individual, as would overall degrees. I think utilitarianism is still very useful though, because 1) it informs us in cases of clear "good of the few vs good of the many" and 2) quantitative assessment may not be necessary; you can set the goal to be everyone healthy, educated, with decent resources, and give them all the options/make all paths accessible to the capable (eg all grad and professional school free). Then the system will naturally tend towards maxed as people choose what they prefer.
I think being unable to ever harm the few for the sake of the many is the really fatal flaw. You couldn't justify military action against genocide/human rights violations because of the inevitable collateral.
Of course I only take issue with absolute/CI ethics, if Kant calls that nonsense himself and backs off from it in favor of relative morals then he's cool w/ me