This paper situates abortion in the context of women’s duties to themselves. I argue that Kant’s fundamental moral requirement (found in the formula of humanity) to respect oneself as a rational being, combined with Kant’s view of our animal nature, form the basis for a view of pregnancy and abortion that focuses on women’s agency and moral character without diminishing the importance of their bodies and emotions. The Kantian view of abortion that emerges takes abortion to be morally problematic, but (...) sometimes permissible, and sometimes even required. I first sketch Kant’s account to duties to oneself, highlighting duties to oneself as an animal and moral being. Next, I discuss pregnancy and the challenges it poses to women’s self-preservation, development, and efficacy as rational human agents. I then give my main argument: that abortion is morally problematic because it is antagonistic to an important subset of morally useful emotions that we have self-regarding duties to protect and cultivate. I argue that self-regarding moral considerations ground a rebuttable deliberative presumption against maxims of abortion for inclination-based ends. Finally, I consider three objections to this account of abortion: that it rests on implausible assumptions about the effects of abortion on women’s morally useful sentiments; that it portrays the virtuous agent’s reasoning about abortion as objectionably self-regarding; and that it fails adequately to recognize the moral significance of the fetus as a potential rational being. (shrink)

Moral exemplar studies of computer and engineering professionals have led ethics teachers to expand their pedagogical aims beyond moral reasoning to include the skills of moral expertise. This paper frames this expanded moral curriculum in a psychologically informed virtue ethics. Moral psychology provides a description of character distributed across personality traits, integration of moral value into the self system, and moral skill sets. All of these elements play out on the stage of a social surround called a moral ecology. Expanding (...) the practical and professional curriculum to cover the skills and competencies of moral expertise converts the classroom into a laboratory where students practice moral expertise under the guidance of their teachers. The good news is that this expanded pedagogical approach can be realized without revolutionizing existing methods of teaching ethics. What is required, instead, is a redeployment of existing pedagogical tools such as cases, professional codes, decision-making frameworks, and ethics tests. This essay begins with a summary of virtue ethics and informs this with recent research in moral psychology. After identifying pedagogical means for teaching ethics, it shows how these can be redeployed to meet a broader, skills based agenda. Finally, short module profiles offer concrete examples of the shape this redeployed pedagogical agenda would take in the practical and professional ethics classroom. (shrink)

Our actions, individually and collectively, inevitably affect others, ourselves, and our institutions. They shape the people we become and the kind of world we inhabit. Sometimes those consequences are positive, a giant leap for moral humankind. Other times they are morally regressive. This propensity of current actions to shape the future is morally important. But slippery slope arguments are a poor way to capture it. That is not to say we can never develop cogent slippery slope arguments. Nonetheless, given their (...) most common usage, it would be prudent to avoid them in moral and political debate. They are often fallacious and have often been used for ill. They are normally used to defend the moral status quo. Even when they are cogent, we can always find an alternate way to capture their insights. Finally, by accepting that the moral roads on which we travel are slippery, we become better able to successfully navigate them. (shrink)

I defend the doctrine of double effect and a so-called ‘strict’ definition of intention: A intends an effect if and only if A has it as an end or believes that it is a state of affairs in the causal sequence that will result in A's end. Following Kamm's proposed ‘doctrine of triple effect’, I distinguish an intended effect from an effect that motivates an action, and show that this distinction is morally significant. I use several contrived cases as illustrations, (...) but my position does not depend on intuitive judgements about them. Instead, it follows from the view that the moral permissibility of an action depends at least partly on how it forms the agent's character. I also respond to some objections presented by Harris, Bennett, McIntyre, Thomson and Scanlon to the doctrine of double effect. (shrink)

A wealth of research in social psychology over the past twenty years has examined the role that guilt plays in our mental lives. In this paper, I examine just one aspect of this vast literature, namely the relationship between guilt and prosocial behavior. Researchers have typically found a robust positive correlation between feelings of guilt and helping, and have advanced psychological models to explain why guilt seems to have this effect. Here I present some of their results as well as (...) draw out certain important implications that seem to follow for moral psychology and ethical theory. (shrink)

The central virtue at issue in recent philosophical discussions of the empirical adequacy of virtue ethics has been the virtue of compassion. Opponents of virtue ethics such as Gilbert Harman and John Doris argue that experimental results from social psychology concerning helping behavior are best explained not by appealing to so-called ‘global’ character traits like compassion, but rather by appealing to external situational forces or, at best, to highly individualized ‘local’ character traits. In response, a number of philosophers have argued (...) that virtue ethics can accommodate the empirical results in question. My own view is that neither side of this debate is looking in the right direction. For there is an impressive array of evidence from the social psychology literature which suggests that many people do possess one or more robust global character traits pertaining to helping others in need. But at the same time, such traits are noticeably different from a traditional virtue like compassion. (shrink)

Kant’s duty of self-knowledge demands that one know one’s heart—the quality of one’s will in relation to duty. Self-knowledge requires that an agent subvert feelings which fuel self-aggrandizing narratives and increase self-conceit; she must adopt the standpoint of the rational agent constrained by the requirements of reason in order to gain information about her moral constitution. This is not I argue, contra Nancy Sherman, in order to assess the moral goodness of her conduct. Insofar as sound moral practice requires moral (...) self-knowledge and moral self-knowledge requires a theoretical commitment to a conception of the moral self, sound moral agency is for Kant crucially tied to theory. Kant plausibly holds that self-knowledge is a protection against moral confusion and self-deception. I conclude that although his account relies too heavily on the awareness of moral law to explain its connection to moral development, it is insightful and important in Kantian ethics. (shrink)

This essay seeks to explain a morally important class of psychological incapacity—the class of what Bernard Williams has called “incapacities of character.” I argue for two main claims: (1) Caring is the underlying psychological disposition that gives rise to incapacities of character. (2) In competent, rational adults, caring is, in part, a cognitive and deliberative disposition. Caring is a mental state which disposes an agent to believe certain considerations to be good reasons for deliberation and action. And caring is a (...) mental state which structures an agent’s practical deliberation, by establishing presumptive boundaries on the landscape of possibilities over which her deliberative imagination ranges. Incapacities of character are a consequence of the structure which these presumptive boundaries give to an agent’s deliberation. (shrink)

Kant is well known for claiming that we can never really know our true moral disposition. He is less well known for claiming that the injunction "Know Yourself" is the basis of all self-regarding duties. Taken together, these two claims seem contradictory. My aim in this paper is to show how they can be reconciled. I first address the question of whether the duty of self-knowledge is logically coherent (§1). I then examine some of the practical problems surrounding the duty, (...) notably, self-deception (§2). Finding none of Kant's solutions to the problem of self-deception satisfactory, I conclude by defending a Kantian account of self-knowledge based on his theory of conscience (§3). (shrink)

Various ethical theories recommend developing a morally sound character, and therefore require an understanding of the nature and development of traits. Philosophers usually accept the Aristotelian view that traits are a combination of habit and insight. Sartre’s early work offers an alternative: traits consist in projects. One aim of this paper is to show that this is indeed Sartre’s view, by explaining the errors that have lead philosophers to ignore his theory of character or deny that he has one. The (...) other is to clarify the theory, by investigating his notion of project and its relation to other prominent aspects of his philosophy, by distinguishing a broadly Sartrean theory of character from Sartre’s own brand of this theory, and by comparing this broadly Sartrean theory with the Aristotelian theory. The paper focuses on Being and Nothingness and The Transcendence of the Ego, but also discusses some of Sartre’s other works. (shrink)