Francesco Orsi University of Tartu
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About me
I've been working in meta-ethics, mainly on the buck-passing account of value, reasons, non-naturalism, and the history of moral philosophy. I am interested in some of the experimental work on moral judgment.
My works
17 items found.
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  1.  2
    Francesco Orsi (2016). Iwao Hirose and Andrew Reisner : Weighing and Reasoning. Themes From the Philosophy of John Broome. Ethical Theory and Moral Practice 19 (3):805-807.
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  2.  30
    Francesco Orsi (2015). The Guise of the Good. Philosophy Compass 10 (10):714-724.
    According to the doctrine of the guise of the good, all that is desired is seen by the subject as good to some extent. As a claim about action, the idea is that intentional action, or acting for a reason, is action that is seen as good by the agent. I explore the thesis' main attractions: it provides an account of intentional behavior as something that makes sense to the agent, it paves the way for various views in meta-ethics and (...)
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  3.  19
    Francesco Orsi (2015). Value Theory. Bloomsbury.
    What is it for a car, a piece of art or a person to be good, bad or better than another? In this first book-length introduction to value theory, Francesco Orsi explores the nature of evaluative concepts used in everyday thinking and speech and in contemporary philosophical discourse. The various dimensions, structures and connections that value concepts express are interrogated with clarity and incision. -/- Orsi provides a systematic survey of both classic texts including Plato, Aristotle, Kant, Moore and Ross (...)
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  4. Francesco Orsi (2014). Climate Change and the Intuition of Neutrality. In Marcello Di Paola & Gianfranco Pellegrino (eds.), Canned Heat. Ethics and Politics of Global Climate Change. Routledge 160-176.
    The intuition of neutrality, as discussed by John Broome, says that the addition of people does not, by itself, produce or subtract value from the world. Such intuition allows us to disregard the effects of climate change policy onto the size of populations, effectively allowing us to make policy recommendations. Broome has argued that the intuition has to go. Orsi responds by urging a normative (rather than Broome's axiological) interpretation of neutrality in terms of an exclusionary permission to disregard the (...)
     
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  5. Francesco Orsi (2013). Fitting Attitudes and Solitary Goods. Mind 122 (487):687-698.
    In this paper I argue that Bykvist’s recent challenges to the fitting-attitude account of value (FA) can be successfully met. The challenge from solitary goods claims that FA cannot account for the value of states of affairs which necessarily rule out the presence of favouring subjects. I point out the modal reasons why FA can account for solitary goods by appealing to contemplative attitudes. Bykvist’s second challenge, the ‘distance problem’, questions the ability of FA to match facts about the intensity (...)
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  6.  21
    Francesco Orsi (2013). How to Be a Friend of Absolute Goodness. Philosophia 41 (4):1237-1251.
    This paper critically examines Richard Kraut’s attack on the notion of absolute value, and lays out some of the conceptual work required to defend such a notion. The view under attack claims that absolute goodness is a property that provides a reason to value what has it. Kraut’s overall challenge is that absolute goodness cannot play this role. Kraut’s own view is that goodness-for, instead, plays the reason-providing role. My targets are Kraut’s double-counting objection, and his ethical objection against absolute (...)
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  7.  3
    Francesco Orsi (2013). Russ Shafer-Landau, Ed. , Oxford Studies in Metaethics, Volume 5 . Reviewed By. Philosophy in Review 33 (1):77-81.
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  8.  4
    Francesco Orsi (2013). Russ Shafer-Landau, Ed. , Oxford Studies in Metaethics, Volume 6 . Reviewed By. Philosophy in Review 33 (1):77-81.
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  9.  41
    Francesco Orsi (2013). What's Wrong with Moorean Buck-Passing? Philosophical Studies 164 (3):727-746.
    In this paper I discuss and try to remove some major stumbling blocks for a Moorean buck-passing account of reasons in terms of value (MBP): There is a pro tanto reason to favour X if and only if X is intrinsically good, or X is instrumentally good, or favouring X is intrinsically good, or favouring X is instrumentally good. I suggest that MBP can embrace and explain the buck-passing intuition behind the far more popular buck-passing account of value, and has (...)
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  10.  44
    Francesco Orsi (2012). David Ross, Ideal Utilitarianism, and the Intrinsic Value of Acts. Journal for the History of Analytic Philosophy 1 (2).
    The denial of the intrinsic value of acts apart from both motives and consequences lies at the heart of Ross’s deontology and his opposition to ideal utilitarianism. Moreover, the claim that acts can have intrinsic value is a staple element of early and contemporary attempts to “consequentialise” all of morality. I first show why Ross’s denial is relevant both for his philosophy and for current debates. Then I consider and reject as inconclusive some of Ross’s explicit and implicit motivations for (...)
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  11.  6
    Francesco Orsi (2012). Moral Judgment, Sensitivity To Reasons, and the Multi-System View. The Baltic International Yearbook of Cognition, Logic and Communication 7 (1):1-19.
    In this paper I attempt a critical examination of the multi-system or dual-process view of moral judgment. This view aims to provide a psychological explanation of moral sensitivity, and in particular an explanation of conflicting moral sensitivities in dilemma cases such as the crying baby scenario. I argue that proponents of the multi-system view owe us a satisfactory account of the mechanisms underlying “consequentialist” responses to such scenarios. For one thing, the “cognitive” processes involved in consequentialist reasoning only seem to (...)
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  12.  2
    Francesco Orsi (2012). Moral Judgment, Sensitivity To Reasons, and the Multi-System View. Baltic International Yearbook of Cognition, Logic and Communication 7 (1).
    In this paper I attempt a critical examination of the multi-system or dual-process view of moral judgment. This view aims to provide a psychological explanation of moral sensitivity, and in particular an explanation of conflicting moral sensitivities in dilemma cases such as the crying baby scenario. I argue that proponents of the multi-system view owe us a satisfactory account of the mechanisms underlying “consequentialist” responses to such scenarios. For one thing, the “cognitive” processes involved in consequentialist reasoning only seem to (...)
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  13.  31
    Francesco Orsi (2012). Sidgwick and the Morality of Purity. Revue d'Etudes Benthamiennes 10 (10).
    The aim of this work is to bring analytically to light Sidgwick’s complex views on sexual morality. Sidgwick saw nothing intrinsically, self-evidently, and even derivatively wrong in getting sexual pleasure for its own sake. However, the overall consequences of attempting to modify common sense in matters of sexual ethics seemed to him to be worse, at his time, than retaining the moral category of purity. Sidgwick’s view is then contrasted with John Stuart Mill’s, whom he directly mentions in this connection. (...)
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  14.  22
    Francesco Orsi (2008). L'io Morale. David Hume E l'Etica Contemporanea. Hume Studies 34 (1):159-162.
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  15.  72
    Francesco Orsi (2008). Obligations of Nearness. Journal of Value Inquiry 42 (1):1-21.
    Frances Kamm argues that physical distance is per se relevant to our duty to give aid to strangers.
    Her methods, however, fail to bring into light the relevance per se of distance. To understand the claim that
    distance is per se morally relevant, it is helpful to use distinctions devised by Jonathan Dancy among
    different roles a feature may play in the explanation of moral reasons, yielding thus different senses of
    relevance. A feature can directly count in favor of an action, enable another feature (...)
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  16.  50
    Francesco Orsi (2008). The Dualism of the Practical Reason: Some Interpretations and Responses. Etica and Politica / Ethics and Politics 10 (2):19-41.
    Sidgwick’s dualism of the practical reason is the idea that since egoism and utilitarianism aim both to have rational supremacy in our practical decisions, whenever they conflict there is no stronger reason to follow the dictates of either view. The dualism leaves us with a practical problem: in conflict cases, we cannot be guided by practical reason to decide what all things considered we ought to do. There is an epistemic problem as well: the conflict of egoism and utilitarianism shows (...)
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  17.  69
    Francesco Orsi (2006). Naturalism and the Buck-Passing Account of Value. Philosophical Writings 32 (2):58-77.
    It has been thought that the prospects for non-naturalism about normativity may be significantly advanced if non-naturalists take the relation of being a reason as the basic normative entity, and so if, inter alia, they endorse a buck-passing account of value. This is thought to yield theoretical benefits regarding (i) the open question argument, (ii) the defence against the charge of queerness, and (iii) demands of parsimony. In the paper I contest these claims. Non- naturalists need not focus on reasons, (...)
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