Update p02_ch01_ethical_categories.md

ig/Universally Preferable Behaviour/p02_ch01_ethical_categories.md

@@ -1,39 +1,37 @@
-## Ethical Categories
+Nkewa Udi
 
-With the UPB framework in place, we can now turn to an examination of how UPB validates or invalidates our most common moral propositions. If our “theory of physics” can explain how a man can catch a baseball, we have at least passed the first – and most important – hurdle, and struck our first and deepest blow against the beast.
+Ọ bụrụ na etinye UPB na ebe o kwesịrị ịdị, anyị ga enwe ike atụgharị ugbua, inyocha etu UPB ga esi kwado ma ọ bụ ghara ị kwado ihe kasị nkịtị maka banyere omume anyị. Ọ bụrụ na ihe ọmụma anyị na physics ga akọwa ka mmadụ ga esi jide baseball, anyị agafego nsogbu nke izizi na ihe dị karịrị mkpa, wee tie anụmanụ a ọkpọ izizi nke sịkwara ezigbo ike.
 
-### The Seven Categories
+Ụzọ ngalaba asaa
 
-As mentioned above, propositions regarding universally preferable behaviour fall into three general categories – positive, negative and neutral. To help us separate aesthetics from ethics, let us start by widening these categories to encompass *any* behaviour that can be subjected to an ethical analysis. These seven categories are:
+ Dịka a kọwara na mbido, ihe ọmụma banyere ụdị akparamagwa ana akpa na ụwa niile dị ụzọ atọ - ezigbo agwa, agwa ọjọọ na ndị na enweghị ebe ha kwụ. Iji nyere anyị aka kpaa ókè na etiti ihe mara mma na ihe e kwesịrị ka emee, ka anyị bido site na ịkọwa ngalaba ndị a na ebe dị omimi iji wee chịkọta agwa niile enwere ike itinye na okpuru ihe e kwesịrị ka emee. Ngalaba asaa ndị bu:
 
-1. It is good (universally preferable and enforceable through violence, such as “don’t murder”).
-2. It is aesthetically positive (universally preferable but not enforceable through violence, such as “politeness” and “being on time”).
-3. It is personally positive (neither universally preferable nor enforceable, such a predilection for eating ice cream).
-4. It is neutral, or has no ethical or aesthetic content, such as running for a bus.
-5. It is personally negative (predilection for not eating ice cream).
-6. It is aesthetically negative (“rudeness” and “being late”).
-7. It is evil (universally proscribed) (“rape”).
+1. Ọdịmma (nke ahụrụ na anya n'ụwa niile, e nwekwara ike ime ka ọ pụta site na ntaramahụhụ dịka "egbula mmadụ").
+2. Ọ mara mma na anya(, ahụkwara nkea na anya na ụwa niile mana enweghị ike ime ka ọ pụta ìhè site na ntaramahụhụ dịka "nkwanyere ugwu" na "ịbịa ihe na oge").
+3. Ọdịmma na anya onye (nkea ahụghị ya na anya na ụwa niile, adịkwaghị eme ka ọ pụta ìhè site na ntaramahụhụ dịka iracha ihe nracha dị ụtọ)
+4. Ndị na enweghị ebe ha kwụ, o nweghị akparamagwa ma ọ bụ mma anya dịka ịgba ọsọ ịbanye ụgbọala.
+5. Ọ dị njọ na anya onye( dịka ịghara iracha ihe nracha dị ụtọ)
+6. Ọ dị njọ na anya (dịka "enweghị nkwanyere ugwu" ma ọ bụ "abịaghị ihe na oge")
+7. Ọdịwagara njọ (dịka ama n'ụwa niile gba gburugburu dịka idina nwanyị na ike).
 
-Ideally, we should be able to whittle these down to only two categories – universally preferable and aesthetically positive – by defining our ethical propositions so that what is universally banned is simply a mirror image of what is universally preferable, and ditching merely personal preferences and neutral actions as irrelevant to a discussion of ethics.
+Dị ka o kwesịrị, anyị nwere ike, ị wedata ngalaba asaa ndị a ka ọ bụrụ sọ ngalaba abụọ - Ihe anabatara na ụwa niile gbaa gburugburu na ihe dị mma na anya site na ịkọwa ihe kwesịrị ka anyị mee ka ihe amachibidoro n'ụwa niile bụ ugogbe nke ihe anabatara n'ụwa niile, wee chefuo ihe mara mma na anya onye na ndị enweghị ebe ha kwụ dịka ihe na adịghị mkpa ebe ihe ekwesiri ka emee dị.
 
-For instance, the Non-Aggression Principle (NAP) states that the initiation of the use of force is immoral – thus the non-initiation of the use of force is universally preferable, while the initiation of the use of force is universally banned. If what is banned is simply the opposite of what is preferable, there is really no need for an additional category.
+Iji wee maa atụ, ndị Non - Aggressive Principle(NAP) gụpụtara na iji ike eme ihe bụ omume rụrụ arụ - ya mere ịghara iji ike mee ka emee ihe kwesịrị ekwesị bụ ihe anabataworo n'ụwa niile gba gburugburu, ebe iji ike mee ka emee ihe bụ ihe amachibidoworo n'ụwa niile gba gburugburu. Ọ bụrụ na ihe amachiri bụ ihe chekotara iru nye ihe anabatara, ọbaghị uru inwe ngalaba ọzọ.
 
-Furthermore, as moral philosophers, we must prioritise our examination of rational ethics by focussing on the most egregious violations. Clearly, the most immoral actions must be the violent enforcement of unjust preferences upon others. If actions such as “theft” or “murder” are defined as UPB, the examination of such definitions must be our very highest priority.
+Ọzọkwa, dịka ndị mmụta na ebe gbasara ihe ekwesịrị ka emee dị, anyị ga agba mbọ bube ihe akọ na uche anyị gwara anyị ka anyị mee ụzọ site na itinye anya na ebe ihe jọkarịsịrị njọ dị. Dịka odoro anyị anya, ihe arụ kachasị bụ iji ike megbue ihe ekwesịghị ekwesị na ebe ndị aka ha dị ọcha nọ. Ọ bụrụ na akparamagwa dịka "izu ori" ma ọ bụ "igbu mmadụ" bụ ihe akpọrọ UPB, nyocha nke nkọwa ha ga abụ ihe dịkarịsịrị anyị mkpa.
+Ya mere anyị ga etinye ike anyị niile na ihe ndị anabatara n'ụwa niile gba gburugburu na etu aga esi mee ka ha pụta ìhè.
+Ezi Omume na ncherita iru ha
 
-Thus we shall focus our efforts primarily on universally preferable and enforceable actions.
+Ncherita iru "ezi omume" ga abụ "ajọ omume" - ncherita iru "ihe ọma" ga abụ "ihe ọjọọ". Ọ bụrụ na ewepụta m iwu, "ezula ori", ihe ọ pụtara bụ na izu ori abụghị ihe ọma. Nkea apụtaghị na "ezughị ohi" bụ ihe ọma karịsịrị, ebe ogbu mmadụ nwere ike ọ naghị ezu ori. Anyị nwere ike ịkpọ ya ihe kwesịrị ekwesị mana ọ bụghị ihe zuru okè na ezi omume.
 
-### Virtue And Its Opposite
+Omume ọma ọ bụla anabatara nwere ncherita iru ya- maka na ọ bụrụ na ọ bụghị otú a, enweghị ohere nhọrọ, enweghịkwa ngbanarị, n'ihi nkea enweghị ihe dị iche ezi omume na ajọ omume. Ọ bụrụ na m enye iwu "mebie nnukwu mpo", ọ pụtara na ezi omume abụghị ihe a pụrụ ime, ajọ omume abụrụ ihe anapụghị ịgbanarị, nke a ga eme na iwu ezi omume ga abụ ihe lara n'iyi.
 
-The opposite of “virtue” must be “vice” – the opposite of “good” must be “evil”. If I propose the moral rule, “thou shalt not steal”, then stealing must be evil, and *not* stealing must be good. This does not mean that “refraining from theft” is the sole definition of moral excellence, of course, since a man may be a murderer, but not a thief. We can think of it as a “necessary but not sufficient” requirement for virtue.
+Ọ bụrụ na m enye iwu "agala San Francisco", ọ pụtara na "inwere ike ị ga ebe ọbụla na abụghị San Francisco". Na otu aka ahụ, iwu "ezula ori" nwere ike ịpụta "kwanyere ihe na abụghị nke gị ugwu". Ebe ọ bụ na ịkwanyere ihe na abụghị nke ugwu bụ ezigbo omume, iwe ihe na abụghị nke gị bụ ajọ omume.
 
-Each morally preferable action must by its very nature have an opposite action – because if it does not, then there is no capacity for choice, no possibility of avoidance, and therefore no capacity for virtue or vice. If I propose the moral rule: “thou shalt defy gravity”, then clearly morality becomes impossible, immorality cannot be avoided, and therefore the moral rule must be invalid.
+Gịnị fọdụrụ
 
-If I propose the moral rule: “thou shalt not go to San Francisco”, this can be logically rephrased as: “thou shalt go anywhere but San Francisco”. In this way, the moral rule “thou shalt not steal” can be equally proposed in the positive form – “thou shalt respect property rights”. Since respecting property rights is a virtue, violating property rights must be a vice.
+Ihe ejiri obi ụtọ hapụ na ihe ndị a bụ ihe ndị ọzọ ekwesịrị ime dịka obi ike, eziokwu, ịkwụba aka ọtọ na ihe ndị ọzọ - otu aka ahụ ncherita iru ha dịka ịma jijiji, ọkwa asị na aghụghọ dị iche iche.
 
-### What Is Missing
+Ọ ga adị ka ezi omume na ihe dị mma n'anya, dịka ije ihe na oge bụ otu ihe, mana mụ bụ mmadụ na akwanyere ihe ndị dị mma ugwu na etinye ha na otu ngalaba dịka ihe dị mma na obodo. Ihe agaghị eji tinye ha na otu ngalaba dịka ihe anabatara n'ụwa niile gba gburugburu bụ na, dịka anyị kọwara na mbido, nchịkọta UPB na eleba anya na akparamagwa ọbụghị mmekọrịta, echiche, ọnọdụ obi ma ọ bụ mmetụta. Ọnọdụ ihe nyocha ga achọpụta ihe ụbụrụ chepụtara, mana ọ gaghị achọpụta "iwe ọkụ" ma ọ bụ "iberibe". Ọnọdụ obi abụghị ihe adịghị mkpa, maka na eziokwu ha bara ezigbo uru mana he enweghị ike ịbụ ihe eji enyocha ma ihe odị mma ka ha dị njọ, ebe ha na agbado ụkwụ na nzube nke otu onye, nkea mere na agụnyeghị ha.
 
-Conspicuously absent from the above list are traditional virtues such as courage, honesty, integrity and so on – as well as their opposites: cowardice, falsehood and corruption.
-
-It may seem that these virtues should fall into the realm of aesthetically positive behaviour, such as being on time, but I for one have far too much respect for the traditional virtues to place them in the same category as social niceties. The reason that they cannot be placed into the category of universally preferable is that, as we mentioned above, the framework of UPB only deals with *behaviours*, not with attitudes, thoughts, states of mind or emotions. The scientific method can process a logical proposition; it cannot process “anger” or “foolhardiness”. These states of mind are not unimportant, of course – in fact, they are essential – but they cannot be part of any objective system for evaluating ethical propositions, since they are essentially subjective – and therefore unprovable – states of being.
-
-Thus UPB can only deal with objectively verifiable actions such as murder, assault and so on.
+Ya mere UPB na etinye anya na ihe metụtara mmadụ niile dịka igbu mmadụ, nwakpo na ihe ndị yiri ha.