This book is a provocative contribution to contemporary ethical theory challenging foundational conceptions of character that date back to Aristotle. John Doris draws on behavioral science, especially social psychology, to argue that we misattribute the causes of behavior to personality traits and other fixed aspects of character rather than to the situational context. More often than not it is the situation not the nature of the personality that really counts. The author elaborates the philosophical consequences of this research for (...) a whole array of ethical theories and shows that, once rid of the misleading conception of motivation, moral psychology can support more robust ethical theories and more humane ethical practices. (shrink)
We begin, in section 2, with a brief sketch of a cluster of assumptions about human desires, beliefs, actions, and motivation that are widely shared by historical and contemporary authors on both sides in the debate. With this as background, we’ll be able to offer a more sharply focused account of the debate. In section 3, our focus will be on links between evolutionary theory and the egoism/altruism debate. There is a substantial literature employing evolutionary theory on each side of (...) the issue. However, it is our contention that neither camp has offered a convincing case. We are much more sanguine about recent research on altruism in social psychology, which will be our topic in section 4. Though we don’t think this work has resolved the debate, we will argue that it has made illuminating progress – progress that philosophers interested in the question cannot afford to ignore. (shrink)
Much of the agenda for contemporary philosophical work on moral responsibility was set by Strawson’s (1962) essay ‘Freedom and Resentment.’ In that essay, Strawson suggests that we focus not so much on metaphysical speculation as on understanding the actual practice of moral responsibility judgment. The hope is that we will be able to resolve the apparent paradoxes surrounding moral responsibility if we can just get a better sense of how this practice works and what role it serves in people’s lives. (...) Many of the philosophers working on moral responsibility today would disagree with some of the substantive conclusions Strawson reached in that early essay, but almost all have been influenced to some degree by his methodological proposals. Thus, almost all participants in the contemporary debate about moral responsibility make some appeal to the ordinary practice of moral responsibility judgment. Each side tries to devise cases in which the other side’s theory yields a conclusion that diverges from people’s ordinary judgments, and to the extent that a given theory actually is shown to conflict with ordinary judgments, it is widely supposed that we have strong reason to reject the theory itself. It seems to us that this philosophical effort to understand the ordinary practice of moral responsibility judgment has in some ways been a great success and in other ways a dismal failure. We have been extremely impressed with the ingenuity philosophers have shown in constructing counterexamples to each other’s theories, and we think that a number of participants in the debate have been successful in coming up with cases in which their opponents’ theories yield conclusions that conflict with ordinary judgments. But we have been less impressed with attempts to actually develop theories that accord.. (shrink)
While nothing justiﬁes atrocity, many perpetrators manifest cognitive impairments that profoundly degrade their capacity for moral judgment, and such impairments, we shall argue, preclude the attribution of moral responsibility.
For Vajrayana Buddhism, the now is an interval, a boundary, a point of tension and suspension with an atmosphere of uncertainty. It is a bifurcation point of variable length; its name is “bardo.” The bardo is immersed in the conventional, or “seeming” reality. It emerges from what is called the “unstained” ultimate or primordial emptiness or “basal clear light.” Further, the ultimate (basal clear light) is not the sphere of cognition. Cognition, including cognition of time, belongs to conventional reality. (...) Buddhahood, in contrast, is a condition of uncompounded knowledge where basic mind blossoms without temporal or other cognitive distinctions, unmade, unfabricated, luminous and pristine. -/- Cyclical existence involves both the ultimate and the conventional as it moves through six bardos—all of which are the effulgent of the basal clear light—until Buddhahood. The six are: the bardo of this life (or birth); the bardo of dream; the bardo of meditation; the bardo of dying; the bardo of dharmata (or reality); and the bardo of existence. Each realm is both ultimate and conventional, and has specific initiation-based yogas to investigate these differences. The process of transition from one to the next involves at least three bodies, one mind, and aspects of speech. -/- In each bardo, the character of the now as embodiment and temporal knowing varies yet a complete and consistent cross-bardo yogic wisdom leads to its total cessation in the basal clear light; the now is extinguished. -/- The author presents, from the viewpoint of a knowledgeable practitioner of over 30 years, an essay on Vajrayana Buddhist time, drawing implications for Fraser’s time typology. The essay will draw from English translations of significant older, tantric texts on dream yoga (Tsongkhapa, 1996), deity yoga (Fremantle, 2001), the Chod (Edou, 1996), tantric time (T. Gyatso, 1985; Prasad, 1991; Berzin,1997; Lamrimpa, 1999; and K. Gyatso, 2004), the bardo of death (Fremantil 2001), and empowerment (Rangdrol, 1993). Useful practices that can be applied by the audience to test the tradition and author’s assertions will be suggested (Tulku, 1977). (shrink)
Moral psychology investigates human functioning in moral contexts, and asks how these results may impact debate in ethical theory. This work is necessarily interdisciplinary, drawing on both the empirical resources of the human sciences and the conceptual resources of philosophical ethics. The present article discusses several topics that illustrate this type of inquiry: thought experiments, responsibility, character, egoism v . altruism, and moral disagreement.
Is it harder to acquire knowledge about things that really matter to us than it is to acquire knowledge about things we don't much care about? Jason Stanley 2005 argues that whether or not the relational predicate 'knows that' holds between an agent and a proposition can depend on the practical interests of the agent: the more it matters to a person whether p is the case, the more justification is required before she counts as (...) knowing that p. The evidence for Stanley's thesis includes a number of intuitive judgments about examples. In this paper we provide parallel examples for which Stanley's thesis requires unwelcome knowledge-attributions, and argue that this is possible because his thesis conflicts with familiar and plausible principles about knowledge. (shrink)
Is it harder to acquire knowledge about things that really matter to us than it is to acquire knowledge about things we don’t much care about? Jason Stanley (2005) argues that whether or not the relational predicate “knows that” holds between an agent and a proposition can depend on the practical interests of the agent: the more it matters to a person whether p is the case, the more justification is required before she counts as knowing that p.2 In Stanley’s (...) hands, this can be a compelling thesis, but it is easy to generate cases for which it requires unwelcome knowledge-attributions. The reason, we contend, is that Stanley’s thesis, despite its ready appeal, is quite radical: it conflicts with several traditional, and quite plausible, epistemic principles. (shrink)
Este artigo propõe-se a discutir a possibilidade de utilizar as tecnologias digitais online e as redes sociais como espaço de aprendizagem digital de uma maneira que favoreça a aprendizagem cooperativa entre os estudantes, alicerçado na Epistemologia Genética de Jean Piaget. Este estudo foi baseado em uma pesquisa-ação, nas aulas de Matemática, realizada com estudantes do ensino médio integrado em informática do IFRS – Campus Osório (RS), em 2011 e 2012-1. Os estudantes demonstraram apropriação deste espaço de aprendizagem digital, como o (...) Facebook, e apontaram que este potencializa a aprendizagem cooperativa no que tange à disciplina de Matemática, por ações colaborativas com a professora. (shrink)
We accept Sunstein's claim that people often use moral heuristics to make judgments and decisions. However, in situations that include a risk of betrayal, we disagree with Sunstein about when the relevant moral heuristic may be said to “misfire.” We suggest that the moral heuristic people apply to avoid the possibility of safety-product betrayal may be reasonable.
I agree with Gibbs that the message of the base rate literature reads differently depending on which null hypothesis is used to frame the issue. But I argue that the normative null hypothesis, H0: “People use base rates in a Bayesian manner,” is no longer appropriate. I also challenge Adler's distinction between unused and ignored base rates, and criticize Goodie's reluctance to shift research attention to the field. Macchi's arguments about textual ambiguities in traditional base rate problems suggest that empirical (...) testing is needed to tease apart the effects of problem clarification and problem framing. Macdonald's, Fletcher's and Snow's skepticism about the value of Bayesian methods in real world judgment tasks is treated as a challenge for the next generation of empirical base rate studies. (shrink)
Nondeterministic models of collective choice posit convergence among the outcomes of simple-majority decisions. The object of this research is to estimate the extent of convergence of majority choice under different procedural conditions. The paper reports results from a computer simulation of simple-majority decision making by committees. Simulation experiments generate distributions of majority-adopted proposals in two-dimensional space. These represent nondeterministic outcomes of majority choice by committees. The proposal distributions provide data for a quantitative evaluation of committee-choice procedures in respect to outcome (...) convergence. Experiments were run under general conditions, and under conditions that restrict committee choice to several game-theoretic solution sets. The findings are that, compared to distributions of voter ideal points, majority-adopted proposals confined to the solution sets demonstrate different degrees of convergence. Second, endogenous agenda formation is a more important obstacle to convergence than the inherent instability of simple-majority rule. Third, if members maximize preferences in respect to agenda formation, a committee choice that approximates the central tendency of the distribution of voter preferences is unlikely. The conclusion is that the most effective way to increase the convergence of majority choice is to restrict the role of individual preferences in agenda formation: identification of proposals to be voted up or down by a committee. (shrink)
A great deal of fascinating research has gone into an attempt to uncover the fundamental criteria that people use when assigning moral responsibility. Nonetheless, it seems that most existing accounts fall prey to one counterexample or another. The underlying problem, we suggest, is that there simply isn't any single system of criteria that people apply in all cases of responsibility attribution. Instead, it appears that people use quite different criteria in different kinds of cases. [This paper was originally circulated under (...) the title 'Strawsonian Variations.']. (shrink)
Doris Olin's Paradox is a very helpful book for those who want to be introduced to the philosophical treatment of paradoxes, or for those who already have knowledge of the general area and would like to have a helpful resource book.
According to Doris Schroeder, the view that human rights derive from human dignity should be rejected. She thinks that this is the case for three different reasons: the first has to do with the fact that the dominant concept of dignity is based on religious beliefs which will do no justificatory work in a secular society; the second is that the dominant secular view of dignity, which is the Kantian view, does not provide us with a justification of human (...) rights, i.e. rights all humans have; and the third reason has to do with the fact that dignity is understood in too many different ways to provide us with a justification of human rights. It is argued in this paper that none of these reasons for separating human rights from human dignity is convincing. It is true, it will be argued, that some accounts of dignity will not be successful in justifying human rights. But there is no reason to assume that no account of human dignity is capable of doing this. In the final part of the paper a concept of human dignity is presented that could indeed provide us with a justificatory basis for human rights. (shrink)
In his recent book Lack of Character, John Doris argues that people typically lack character (understood in a particular way). Such a claim, if correct, would have devastating implications for moral philosophy and for various human moral projects (e.g. character development). I seek to defend character against Doris's challenging attack. To accomplish this, I draw on Socrates, Aristotle, and Kant to identify some of the central components of virtuous character. Next, I examine in detail some of the central (...) experiments in social psychology upon which Doris's argument is based. I argue that, properly understood, such experiments reveal differences in the characters of their subjects, not that their subjects lack character altogether. I conclude with some reflections on the significance of such experiments and the importance of character. (shrink)
Moral responsibility invariantism is the view that there is a single set of conditions for being morally responsible for an action (or omission or consequence of an act or omission) that applies in all cases. I defend this view against some recent arguments by Joshua Knobe and John Doris.
Situationist research in social psychology focuses on the situational factors that influence behavior. Doris and Harman argue that this research has powerful implications for ethics, and virtue ethics in particular. First, they claim that situationist research presents an empirical challenge to the moral psychology presumed within virtue ethics. Second, they argue that situationist research supports a theoretical challenge to virtue ethics as a foundation for ethical behavior and moral development. I offer a response from moral psychology using an interpretation (...) of Xunzi—a Confucian virtue ethicist from the Classical period. This Confucian account serves as a foil to the situationist critique in that it uncovers many problematic ontological and normative assumptions at work in this debate regarding the prediction and explanation of behavior, psychological posits, moral development, and moral education. Xunzi’s account of virtue ethics not only responds to the situationist empirical challenge by uncovering problematic assumptions about moral psychology, but also demonstrates that it is not a separate empirical hypothesis. Further, Xunzi’s virtue ethic responds to the theoretical challenge by offering a new account of moral development and a ground for ethical norms that fully attends to situational features while upholding robust character traits. (shrink)
I argue against two of the most influential contemporary theories of moral responsibility: those of Harry Frankfurt and John Martin Fischer. Both propose conditions which are supposed to be sufficient for direct moral responsibility for actions. (By the term direct moral responsibility, I mean moral responsibility which is not traced from an earlier action.) Frankfurt proposes a condition of 'identification'; Fischer, writing with Mark Ravizza, proposes conditions for 'guidance control'. I argue, using counterexamples, that neither is sufficient for direct moral (...) responsibility. -/- My counterexample cases are based on recent research in psychology which reveals many surprising causes of our actions. Some of this research comes from the field of situationist social psychology; some from experiments which reveal the influence of automatic processes in our actions. Broadly, I call such causes 'subverting' when the agent would not identify with her action, if she knew all the causes of the action. When an action has subverting causes, the agent is not directly morally responsible for it, even though she may meet the conditions specified by Frankfurt and Fischer. -/- I also criticise the theories of Eddy Nahmias and John Doris, who have both engaged specifically with the threats posed to moral responsibility by situationist research. Against Doris and Nahmias, I argue that their conditions are neither necessary nor sufficient for direct moral responsibility. -/- My final objective is to argue that there are many everyday actions for which we mistakenly hold agents morally responsible. I review evidence that there are many everyday actions which have subverting causes. Many of those are actions for which we currently hold agents morally responsible. But I argue that, in many of those same actions, the agents are not in fact morally responsible – they bear neither direct nor traced moral responsibility. (shrink)
About a year after the start of the Iraq War, a story broke about the abuse of Iraqi detainees by American soldiers at the Abu Ghraib prison. Editorialists and science writers noted affinities between what happened at Abu Ghraib and Philip Zimbardo’s famous 1971 Stanford Prison Experiment. Zimbardo’s experiment is part of the “situationist” literature in social psychology, which suggests that the contexts in which agents act have a larger influence on behavior, and that personality traits have a smaller influence, (...) than is ordinarily supposed. Recently, there has been increased interest among philosophers in research like Zimbardo’s and its potential for influencing ethical theories. This increase is due in part to the publication of John Doris’ Lack of Character. More recently, Doris and Dominic Murphy have argued that soldiers, including those at Abu Ghraib, often act under conditions of moral excuse because the situational pressures to which they are exposed impair their capacities for moral judgment. I argue that soldiers can be morally responsible for wartime behavior even if their moral capacities have been substantially impaired. (shrink)
In section one, I briefly review the Harman/Doris argument and outline the most promising response. Then in section two I develop what I take the real challenge to virtue ethics to be. The final section of the chapter suggests two strategies for beginning to address this challenge.
I first summarize the main line of argument used by Harman and Doris against Aristotelian virtue ethics in particular. In section two I present what seems to me to be the most promising response to their argument. Finally in section three I briefly review and assess the other leading responses in the now sizable literature that has developed in this area.
This chapter surveys work in meta-ethics in the past fifty years which explicitly deals with issues associated with evil. It discusses two examples from secular discussions: the argument developed by Gilbert Harman on the explanatory role of moral facts, and the argument developed by Gilbert Harman and John Doris on the empirical inadequacy of the virtues. The chapter then turns to two topics related to theistic meta-ethics: the problem of evil and moral realism, and theological voluntarism and evil.
In everyday life we assume substantial behavioural reliability in others, and on the basis of it we talk of people as acting “in character” and “out of character”. This common assumption seems intuitively well founded. But recent experiments in social psychology have generated philosophical controversy around it. In the context of this debate, John Doris challenges Aristotle’s well known and influential view that people’s behavioural reliability with respect to acting virtuously is underpinned by character traits, understood as settled and (...) integrated dispositions of the agent to have appropriate judgment and appropriate feelings toward what she is called upon to do in a given situation. In this paper I will take John Doris’ challenge at face value, and argue in response that Aristotle’s position is not undermined by it. In fact, rethinking Aristotle’s realism about character and moral virtues in light of Doris’ criticism has important and hitherto unexplored heuristic value for Aristotelian scholars and situationist philosophers alike. (shrink)
This companion to my first book assumes the truth of the theory of moral character outlined there, and engages with leading positions in psychology (situationism, the CAPS model, and the Big Five model), as well as applies the theory to issues in meta-ethics and normative theory.
Technoscience and technology assessment Content Type Journal Article DOI 10.1007/s10202-010-0080-8 Authors Karen Kastenhofer, Austrian Academy of Sciences Institute of Technology Assessment Strohg. 45/5 1030 Wien Austria Doris Allhutter, Austrian Academy of Sciences Institute of Technology Assessment Strohg. 45/5 1030 Wien Austria Journal Poiesis & Praxis: International Journal of Technology Assessment and Ethics of Science Online ISSN 1615-6617 Print ISSN 1615-6609 Journal Volume Volume 7 Journal Issue Volume 7, Numbers 1-2.
The first section of this paper briefly summarizes my positive view of global helping traits. The remaining sections then develop the view in two new directions by examining the relationship between guilt, embarrassment, and helping behavior. It turns out that guilt and embarrassment reliably and cross-situationally enhance helping behavior, but in such a way that is incompatible with the nature of compassion as traditionally understood.
The relevance of Wolfgang K hler's psychoneural isomorphism principle to contemporary cognitive neuroscience is explored. K hler's approach to the mind—body problem is interpreted as a response to the foundational crisis of psychology at the beginning of the twentieth century. Some aspects of his isomorphism doctrine are discussed, with a view to reaching an interpretation that is both historically accurate and pertinent to issues currently debated in the philosophy of psychology. The principle was meant to be empirically verifiable. Accordingly, some (...) similarities between K hler's approach and current neural network modeling are pointed out, and it is shown that some recent trends in the neurosciences are broadly compatible with K hler's views on cortical functioning. Isomorphism is interpreted as a form of neuroreductionism constrained by bridging laws relating mental phenomena to macrosocopic parameters of neural function. While isomorphism is probably valid for perceptual phenomena, its applicability to higher mental processes remains doubtful. (shrink)
Response Content Type Journal Article DOI 10.1007/s11673-010-9259-x Authors Doris Schroeder, Centre for Professional Ethics, University of Central Lancashire, Preston, PR1 2HE England Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529.
The familiar argument from disagreement has been an important focal point of discussion in contemporary meta-ethics. Over the past decade, there has been an explosion of interdisciplinary work between philosophers and psychologists about moral psychology. Working within this trend, John Doris and Alexandra Plakias have made a tentative version of the argument from disagreement on empirical grounds. Doris and Plakias present empirical evidence in support of premise 4, that ethics is beset by fundamental disagreement. They examine Richard Brandt (...) on Hopi ethics and, especially, Richard E. Nisbett & Dov Cohen on cultures of honor to make a prima facie version of this case. This raises important questions. Are Doris and Plakias correct that there is even a prima facie empirical basis for moral anti-realism? What sort of empirical contribution can be made to such debates in meta-ethics? I argue that we should have reservations about the prospects of empirical contributions to the argument from disagreement. Specifically, before empirical results from psychology can be used to offer conclusions about meta-ethical issues, more careful attention must be paid to normative ethics, and especially to normative theory. There are two parts to this position. First, there is good reason to think that the evidence we currently have about moral disagreement is irrelevant to the meta-ethical debate. Second, the relevant evidence is useless for meta-ethical purposes on its own. Instead, it must be combined with normative theorizing about value pluralism. (shrink)
In this article, I focus on two claims made by Appiah in Experiments in Ethics: Doris’s and Harman’s criticism of virtue ethics fails, and moral psychology can be used to identify erroneous moral intuitions. I argue that both claims are erroneous.
The Argument from Disagreement (AD) (Mackie, 1977) depends upon empirical evidence for ‘fundamental’ moral disagreement (FMD) (Doris and Stich, 2005; Doris and Plakias, 2008). Research on the Southern ‘culture of honour’ (Nisbett and Cohen, 1996) has been presented as evidence for FMD between Northerners and Southerners within the US. We raise some doubts about the usefulness of such data in settling AD. We offer an alternative based on recent work in moral psychology that targets the potential universality of (...) morally significant distinctions (e.g. means vs. side-effects, actions versus omissions). More specifically, we argue that a recent study showing that a rural Mayan population fails to perceive as morally significant the distinction between actions and omissions provides a plausible case of FMD between Mayans and Westerners. (shrink)
Virtue ethics is now well established as a substantive, independent normative theory. It was not always so. The revival of virtue ethics was initially spurred by influential criticisms of other normative theories, especially those made by Elizabeth Anscombe, Philippa Foot, John McDowell, Alasdair MacIntyre, and Bernard Williams. 1 Because of this heritage, virtue ethics is often associated with anti-theory movements in ethics and more recently, moral particularism. There are, however, quite a few different approaches to ethics that can reasonably claim (...) to be versions of virtue ethics. The predominant strand of virtue ethics is broadly Aristotelian, although some accounts bear little resemblance to Aristotle's. In its most general form, virtue ethics is compatible with a wide range of meta-ethical and normative commitments. This diversity makes it difficult to compare virtue ethics as such with other normative theories. It can also be a challenge to see just what the various versions of virtue ethics have in common with each other. Three major types of virtue ethics are represented in the books by Rosalind Hursthouse, Michael Slote, and Christine Swanton, recommended in the following section. Each of these book sets forward a considerably self-standing form of virtue ethics. The authors differ on central issues such as the relationship between virtue and flourishing and the link between virtuous agents and right or virtuous actions. Unlike Swanton and Slote, Hursthouse defends a version of ethical naturalism that has affinities with theories recently defended by Philippa Foot and Alasdair MacIntyre. 2 Slote's theory is agent-based, meaning that his account derives judgments about the moral status of actions from moral features of agents. Hursthouse and Swanton defend theories according to which the moral status of an action depends on its broader relationship to human flourishing (Hursthouse) or whether it hits the target of a virtue (Swanton). Although these three books presently form the core of contemporary virtue ethics, there are other approaches that might reasonably be described as versions of virtue ethics, such as those presented by Julia Driver, Linda Zagzebski, and Robert Adams. 3 There are also, of course, a large number of articles in which authors defend or criticize tenets that are central to most versions of virtue ethics. Some recent articles on especially important topics are listed in the following section. Current 'hot topics' in virtue ethics include whether its account of right action is adequate and whether virtue ethics is at odds with empirical psychology. Articles on these debates and others are listed in the following section. Author Recommends: Books These three books are foundational works in contemporary virtue ethics, and represent quite different approaches to virtue ethics. For each book, I have also listed an article by the same author in which he or she articulates some similar themes. Those pressed for time or space on a syllabus might start by examining those articles. 1. Hursthouse, Rosalind. On Virtue Ethics. Oxford: Oxford University Press, 1999. Hursthouse defends a eudaimonistic version of virtue ethics with Aristotelian affinities. *See also Hursthouse, Rosalind. 'Normative Virtue Ethics.' How Should One Live? Ed. Roger Crisp. Oxford: Clarendon Press, 1996. 19–36. 2. Slote, Michael. Morals from Motives. Oxford: Oxford University Press, 2001. Slote defends a version of virtue ethics based on evaluations of motives, drawing on historical figures like Martineau, Hutcheson, and Hume. Note that this book represents a fairly significant departure from his first book in virtue ethics, From Morality to Virtue (New York: Oxford, 1992). *See also Slote, Michael. 'Agent-Based Virtue Ethics.' Virtue Ethics . Ed. Roger Crisp and Michael Slote. Oxford: Oxford University Press, 1997. 3. Swanton, Christine. Virtue Ethics: A Pluralistic View. Oxford: Oxford University Press, 2003. Swanton defends a pluralistic, non-eudaimonistic version of virtue ethics that draws on influences ranging from Aristotle to Nietzsche to contemporary psychoanalytic theory. *See also Swanton, Christine. 'A Virtue Ethical Account of Right Action.' Ethics 112 (2001): 32–52. Articles The following is a selection of articles that address some of the central and controversial topics within virtue ethics. 1. Annas, Julia. 'Being Virtuous and Doing the Right Thing.' Proceedings and Addresses of the American Philosophical Association 78.2 (2004): 61–75. This article addresses the problem of action guidance and the role that an account of right action should play in virtue ethics. 2. Conly, Sarah. 'Flourishing and the Failure of the Ethics of Virtue.' Midwest Studies in Philosophy Vol. XIII, Ethical Theory: Character and Virtue . Eds. P. French et al. South Bend: University of Notre Dame Press, 1988. 83–96. This article articulates the central problems faced by versions of virtue ethics that rely on a conception of human flourishing. 3. Das, Ramon. 'Virtue Ethics and Right Action.' Australasian Journal of Philosophy 81 (2003): 324–39. This article raises objections about insularity and circularity to accounts of right action presented by Hursthouse, Slote, and Swanton. 4. Doris, John M. 'Persons, Situations, and Virtue Ethics.' Nous 32 (1998): 504–30. This article argues that situationist psychology undermines the concept of a character trait on which virtue ethicists rely. An expanded version of this criticism can be found in Doris, Lack of Character, Cambridge: Cambridge University Press, 2002. 5. Hursthouse, Rosalind. 'Virtue Theory and Abortion.' Philosophy and Public Affairs 20.3 (1991): 223–46. This article argues that virtue ethics is capable of providing action guidance in the difficult problem of abortion. 6. Johnson, Robert N. 'Virtue and Right.' Ethics 113 (2003): 810–34. This article raises several objections against the accounts of right action in virtue ethics, one of which is that they cannot make sense of the rightness of self-improving actions. The criticism is directly primarily at Hursthouse's theory, but Swanton and Slote are discussed as well. 7. Kamtekar, Rachana. 'Situationism and Virtue Ethics on the Content of Our Character.' Ethics 114 (2004): 458–91. This article argues that situationist critiques of virtue ethics rely on a mistaken understanding of virtuous character. 8. Kawall, Jason. 'Virtue Theory and Ideal Observers.' Philosophical Studies 109 (2002): 197– 222. This article argues for an ideal observer-style account of right action in virtue ethics. 9. Nussbaum, Martha. 'Non-Relative Virtues: An Aristotelian Approach.' Midwest Studies in Philosophy, Vol. XIII, Ethical Theory: Character and Virtue . Ed. P. French et al. South Bend: University of Notre Dame Press, 1988. 32–53. This article presents a view of the virtues on which the virtues are excellences in spheres of activity. Although the spheres are common to all humans, the manifestation of excellence in a given sphere is subject to cultural variation. 10. Sreenivasan, Gopal. 'Errors about Errors: Virtue Theory and Trait Attribution.' Mind 111 (2002): 47–68. This article addresses the situationist critique of character traits by arguing that virtue ethics does not depend on the concept of a character trait as Doris and others understand it. 11. Stangl, Rebecca. 'A Dilemma for Particularist Virtue Ethics.' Philosophical Quarterly 58 (2008): 665–78. This article addresses the relationship between virtue ethics and radical moral particularism, arguing that the latter may have undesirable consequences for virtue ethicists unless they accept the unity of the virtues. 12. Stohr, Karen. 'Contemporary Virtue Ethics.' Philosophy Compass 1.1 (January 2006): 22–7. This article provides an overview and analysis of contemporary virtue ethics. It includes discussion of main problems and challenges for the future. 13. Stohr, Karen. 'Moral Cacophony: When Continence is a Virtue.' Journal of Ethics 7 (2003): 339–63. This article raises problems for the commonly accepted distinction between virtue and continence, arguing that the mixed emotions normally associated with continence are sometimes characteristic of virtue instead. 14. van Zyl, Liezl. 'Agent-Based Virtue Ethics and the Problem of Action Guidance.' Journal of Moral Philosophy 6 (2009): 50–69. This article defends agent-based virtue ethics against objections that it cannot distinguish agent-appraisal from act-appraisal and that it cannot provide adequate action guidance. Anthologies 1. Crisp, Roger, ed. How Should One Live? Essays on the Virtues. Oxford: Clarendon Press, 1996. This is one of the first virtue ethics anthologies published, and so reflects a correspondingly earlier picture of the field. The essays, however, are important and interesting in their own right, and cover a broad array of topics. 2. Crisp, Roger and Michael Slote, eds. Virtue Ethics . Oxford: Oxford University Press, 1997. This anthology was published over a decade ago and does not capture recent developments in the field. It is, however, an admirably thorough collection of the most influential essays from the early days of virtue ethics, both promoting and criticizing it. 3. Darwall, Stephen, ed. Virtue Ethics. Oxford: Blackwell, 2003. This anthology is distinctive in that it includes material from Aristotle, Hutcheson, and Hume, along with some central contemporary sources. 4. Walker, Rebecca L. and Philip J. Ivanhoe, eds. Working Virtue. Oxford: Oxford University Press, 2007. This recent anthology focuses on applied virtue ethics and has an excellent selection of essays by influential thinkers on topics including the environment, business, medicine, war, and poverty. Online Sources 'Virtue Ethics', Stanford Encyclopedia of Philosophy. http://plato.stanford.edu/entries/ethics-virtue/ Entry written by Rosalind Hursthouse and updated in 2007. 'Bibliography on Virtue Ethics', maintained by Jörg Schroth. http://www.ethikseite.de/bib/cvirtue.pdf Extensive list of work published in virtue ethics. Updated regularly, listed in both alphabetical and chronological order, and contains abstracts of papers. 'Janusblog', maintained by Guy Axtell. http://janusblog.squarespace.com/ Blog devoted to current work in virtue ethics and virtue epistemology, although with an emphasis on the latter. It contains spirited discussion among the many contributors, as well as a library of papers. Sample Syllabus This syllabus is for a graduate seminar or intense upper-level undergraduate course. Books for purchase for this course might include the Crisp and Slote anthology, the Walker and Ivanhoe anthology, and Hursthouse's On Virtue Ethics. Week 1: The Roots of Contemporary Virtue Ethics Anscombe, Elizabeth. 'Modern Moral Philosophy' (Crisp and Slote) Foot, Philippa. 'Virtues and Vices' (Crisp and Slote) MacIntyre, Alasdair. 'The Nature of the Virtues' (Crisp and Slote) Week 2: The Roots of Contemporary Virtue Ethics Stocker, Michael. 'The Schizophrenia of Modern Ethical Theories' (Crisp and Slote) Williams, Bernard. 'Morality, the Peculiar Institution' (Crisp and Slote) McDowell, John. 'Virtue and Reason' (Crisp and Slote) Week 3: Aristotelian Virtue Ethics Hursthouse, Rosalind. On Virtue Ethics, Part I Hursthouse, Rosalind. 'Practical Wisdom: A Mundane Account.' Proceedings of the Aristotelian Society 106.3 (2006): 283–307. Stangl, Rebecca. 'A Dilemma for Particularist Virtue Ethics' Week 4: Aristotelian Virtue Ethics Hursthouse, Rosalind. On Virtue Ethics, Part II Stark, Susan. 'Virtue and Emotion.' Nous 33.5 (2001): 440–55. Stohr, Karen. 'Moral Cacophony: When Continence is a Virtue' Week 5: Aristotelian Virtue Ethics Hursthouse, Rosalind. On Virtue Ethics, Part III Conly, Sarah. 'Flourishing and the Failure of an Ethics of Virtue' Nussbaum, Martha. 'Non-Relative Virtues: An Aristotelian Approach' MacIntyre, Alasdair. Dependent Rational Animals, chapter 10 Week 6: Agent-Based Virtue Ethics Slote, Michael 'Agent-Based Virtue Ethics' (Crisp and Slote) Slote, Michael, Morals from Motives, chapters 1 and 3 Week 7: Pluralistic Virtue Ethics Swanton, Christine. Virtue Ethics: A Pluralistic View , chapters 3, 4, and 11. Week 8: The Situationist Critique of Virtue Ethics Doris, John. 'Persons, Situations, and Virtue Ethics' Kamtekar, Rachana. 'Situationism and Virtue Ethics on the Content of Our Character' Sreenivasan, Gopal. 'Errors about Errors: Virtue Theory and Trait Attribution' Merritt, Maria. 'Aristotelian Virtue and the Interpersonal Aspect of Ethical Character.' Journal of Moral Philosophy 6 (2009): 23–49. Week 11: Right Action – Problems Johnson, Robert. 'Virtue and Right' Das, Ramon. 'Virtue Ethics and Right Action' Week 12: Right Action – Virtue Ethics Solutions Annas, Julia. 'Being Virtuous and Doing the Right Thing' van Zyl, Liezl. 'Agent-Based Virtue Ethics and the Problem of Action Guidance' Kawall, Jason. 'Virtue Theory and Ideal Observers' Week 13: Virtue Ethics and Professional Roles Pelligrino, Edmund. 'Professing Medicine, Virtue Based Ethics, and the Retrieval of Professionalism' (Walker and Ivanhoe) Swanton, Christine. 'Virtue Ethics, Role Ethics, and Business Ethics' (Walker and Ivanhoe) Sherman, Nancy. 'Virtue and a Warrier's Anger' (Walker and Ivanhoe) Week 14: Virtue Ethics and the Non-Human World Hursthouse, Rosalind. 'Environmental Virtue Ethics' (Walker and Ivanhoe) Walker, Rebecca. 'The Good Life for Non-Human Animals: What Virtue Requires of Humans' (Walker and Ivanhoe) Focus Questions 1. What is the relationship between virtue and flourishing? Are the virtues necessary for flourishing? Sufficient? 2. Can virtue ethics provide an adequate account of right action? 3. On what concept of a character trait does virtue ethics rely, and does situationist psychology undermine it? 4. Is the project of ethical naturalism a plausible one? To what extent does the success of Aristotelian virtue ethics depend on it? 5. How does virtue ethics affect the way that applied ethics is done? (shrink)
My NCPS 2012 conference paper. The paper is a development of the abstract below. The file you can upload contains my brief "A Fast & Frugal Rebuttal of Epistemic Situationism," while the whole paper develops a fuller reply to the Alfano, and Doris and Olin papers also presented in this session, papers in which these authors extend the "situationist challenge" to virtue ethics, to different varieties of virtue epistemology. Abstract. This paper mounts an empirically-based rebuttal to the radical implications (...) that self-described “epistemic situationists” including Mark Alfano and John Doris would have us draw from mood and conformity studies. The compatibility of virtue epistemologies with dual process theory (Kahneman; Stanovich) in cognitive and social psychology is developed as one main way of defending the empirical adequacy of many or most forms of virtue epistemology. Although philosophical situationists ignore dual process models of human reasoning, I argue that the latter offer ample empirical support for the “psychological realizability” of the intellectual character-traits posited by virtue-focused epistemologies and featured in the credit theory of knowing. Draft by Guy Axtell (Radford University), for NCPS, 2012. All rights reserved. Contact me at email@example.com; or join us online at JanusBlog: The Virtue Theory Discussion Forum at http://janusblog.squarespace.com. For further development of these issues and arguments, see also my "Thinking Twice about Virtue and Vice (2013, forthcoming) . (shrink)
Several philosophers have recently claimed to have discovered a new and rather significant problem with virtue ethics. According to them, virtue ethics generates certain expectations about the behavior of human beings which are subject to empirical testing. But when the relevant experimental work is done in social psychology, the results fall remarkably short of meeting those expectations. So, these philosophers think, despite its recent success, virtue ethics has far less to offer to contemporary ethical theory than might have been initially (...) thought. I argue that there are plausible ways in which virtue ethicists can resist arguments based on empirical work in social psychology. In the first three sections of the paper, I reconstruct the line of reasoning being used against virtue ethics by looking at the recent work of Gilbert Harman and John Doris. The remainder of the paper is then devoted both to responding to their challenge as well as to briefly sketching a positive account of character trait possession. (shrink)
Philosophical theorizing is often, either tacitly or explicitly, guided by intuitions about cases. Theories that accord with our intuitions are generally considered to be prima facie better than those that do not. However, recent empirical work has suggested that philosophically significant intuitions are variable and unstable in a number of ways. This variability of intuitions has led naturalistically inclined philosophers to disparage the practice of relying on intuitions for doing philosophy in general (e.g. Stich & Weinberg 2001) and for doing (...) moral philosophy in particular (Appiah 2008; Doris & Stich 2005; Horowitz 1998; Nadelhoffer & Feltz 2008; Sinnott Armstrong 2008). In this paper, we will draw on naturalistic considerations to offer some solace to philosophers who rely on intuitions. We wouldn’t call this a defense of intuitions, exactly, since we are sympathetic with much of the naturalists’ critique. But we want to introduce into the debate some neglected naturalistic reasons to be optimistic about intuitions, focusing especially on ethical intuitions. (shrink)
Why should all human beings have certain rights simply by virtue of being human? One justification is an appeal to religious authority. However, in increasingly secular societies this approach has its limits. An alternative answer is that human rights are justified through human dignity. This paper argues that human rights and human dignity are better separated for three reasons. First, the justification paradox: the concept of human dignity does not solve the justification problem for human rights but rather aggravates it (...) in secular societies. Second, the Kantian cul-de-sac: if human rights were based on Kant’s concept of dignity rather than theist grounds, such rights would lose their universal validity. Third, hazard by association: human dignity is nowadays more controversial than the concept of human rights, especially given unresolved tensions between aspirational dignity and inviolable dignity. In conclusion, proponents of universal human rights will fare better with alternative frameworks to justify human rights rather than relying on the concept of dignity. (shrink)
This paper examines the implications of certain social psychological experiments for moral theory—specifically, for virtue theory. Gilbert Harman and John Doris have recently argued that the empirical evidence offered by ‘situationism’ demonstrates that there is no such thing as a character trait. I dispute this conclusion. My discussion focuses on the proper interpretation of the experimental data—the data themselves I grant for the sake of argument. I develop three criticisms of the anti-trait position. Of these, the central criticism concerns (...) three respects in which the experimental situations employed to test someone's character trait are inadequate to the task. First, they do not take account of the subject's own construal of the situation. Second, they include behaviour that is only marginally relevant to the trait in question. Third, they disregard the normative character of the responses in which virtue theory is interested. Given these inadequacies in situationism's operationalized conception of a ‘character trait’, I argue that situationism does not really address the proposition that people have ‘character traits’, properly understood. A fortiori, the social psychological evidence does not refute that proposition. I also adduce some limited experimental evidence in favour of character traits and distil two lessons we can nevertheless learn from situationism. (shrink)
In this paper, I defend a local account of character traits that posits traits like close-friend-honesty and good-mood-compassion. John Doris also defends local character traits, but his local character traits are indistinguishable from mere behavioral dispositions, they are not necessary for the purpose which allegedly justifies them, and their justification is only contingent, depending upon the prevailing empirical situation. The account of local traits I defend posits local traits that are traits of character rather than behavioral dispositions, local traits (...) that are necessary to satisfy one of their central purposes, and local traits whose justification is dependent upon theoretical rather than empirical considerations. (shrink)
This introduction to the special issue on empirically informed moral theory sketches the more important contributions to the field in the past several years. Attention is paid to experimental philosophy, the work of philosophers like Harman and Doris, and that of psychologists like Haidt and Hauser.