Emotivism asserts that moral judgements express emotions, attitudes, feelings, favor, and values. They are expressions of, not about, approval or disapproval. For example, emotivism does not say that ?X is wrong? means ?I disapprove of X.? The first statement expresses disapproval. The second is about the speaker?s disapproval.

Moral judgements, according to emotivism, are manifestations of emotion rather than expressions of cognitive states like beliefs. Emotivism accounts for the passion of moral respon

The tacit convention theory provides sufficient motivation to act. The principles that apply to the individual are not simply those of the surrounding group. He must accept the principles. However, the theory does not give a criminal, for example, license to violate the laws of the encompassing society. Though we cannot judge a criminal morally wrong, we judge him to be a threat to social stability?to the stability of our conventions---and incarcerate him.

Emotivism presents several advantages as an ethical theory. First, it accounts for the irresolvable, often volatile nature of certain moral disputes. Rationale is futile in passion driven arguments. Second, emotivism allows for morality as a motivator. If moral judgements are expressions of feelings, attitudes, and favor or disfavor, then it is understandable why moral judgement is so closely linked to action, as it seems to be. According to the theory, if you favor an event, you want it to occur. The desire is motivation to act.

Despite such evidence to the contrary, emotivism does not eliminate the possibility of universal values. Perhaps some basic values are congenital. The assumption of uniformity within humanity then allows conclusion of moral truth. If we conclude, however, that there are no universal values and adopt relativism, all practical reason must serve passion. If reason indicates that the desired end requires fulfillment of a condition, we may come to want the latter as a means to the original end.

Harman argues that emotivism is not a sufficient theory. It accounts for the passion and intensity in the expression of moral judgement, but dismisses morality as a subjective conglomeration of attitudes, feelings, reactions, and emotions. It does not appear that Harman?s theory offers a sufficient account of our perception of morality as truth. It does not seem to provide the underlying universal truth we seek. While moral judgement constitute more than subjective emotional responses, each person must choose which group to join and which set of conventions to accept. The social convention theory does not provide a single true morality. Moralities are relative to frameworks. The universal truth we conceive of is not relative to frameworks. Thus it appears we must conclude that the theory of social convention is flawed.

Harman?s attempts to

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