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  1. John Martin Fischer & Mark Ravizza (1998). Responsibility and Control: A Theory of Moral Responsibility. Cambridge University Press.
    This book provides a comprehensive, systematic theory of moral responsibility. The authors explore the conditions under which individuals are morally responsible for actions, omissions, consequences, and emotions. The leading idea in the book is that moral responsibility is based on 'guidance control'. This control has two components: the mechanism that issues in the relevant behavior must be the agent's own mechanism, and it must be appropriately responsive to reasons. The book develops an account of both components. The authors go on (...)
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  2. John Martin Fischer (1994). The Metaphysics of Free Will: An Essay on Control. Blackwell.
    The Metaphysics of Free Will provides a through statement of the major grounds for skepticism about the reality of free will and moral responsibility. The author identifies and explains the sort of control that is associated with personhood and accountability, and shows how it is consistent with causal determinism. In so doing, out view of ourselves as morally responsible agents is protected against the disturbing changes posed by science and religion.
     
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  3. John Martin Fischer (2006). My Way: Essays on Moral Responsibility. Oxford University Press.
    This is a selection of essays on moral responsibility that represent the major components of John Martin Fischer's overall approach to freedom of the will and moral responsibility. The collection exhibits the overall structure of Fischer's view and shows how the various elements fit together to form a comprehensive framework for analyzing free will and moral responsibility. The topics include deliberation and practical reasoning, freedom of the will, freedom of action, various notions of control, and moral accountability. The essays seek (...)
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  4. John Martin Fischer (2013). Death. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell
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  5. John Martin Fischer (ed.) (2007). Four Views on Free Will. Blackwell Pub..
    Focusing on the concepts and interactions of free will, moral responsibility, and determinism, this text represents the most up-to-date account of the four major positions in the free will debate. Four serious and well-known philosophers explore the opposing viewpoints of libertarianism, compatibilism, hard incompatibilism, and revisionism The first half of the book contains each philosopher’s explanation of his particular view; the second half allows them to directly respond to each other’s arguments, in a lively and engaging conversation Offers the reader (...)
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  6.  99
    John Martin Fischer & Benjamin Mitchell-Yellin (2014). Immortality and Boredom. Journal of Ethics 18 (4):353-372.
    In this paper, we aim to clarify and evaluate the contention that immortality would be necessarily boring . It will emerge that, just as there are various importantly different kinds of immortality, there are various distinct kinds of boredom. To evaluate the Necessary Boredom Thesis, we need to specify the kind of immortality and the kind of boredom. We argue against the thesis, on various specifications of “immortality” and “boredom.”.
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  7.  11
    John Martin Fischer (forthcoming). How Do Manipulation Arguments Work? Journal of Ethics:1-21.
    Alfred Mele has presented the Zygote Argument as a challenge to compatibilism. In previous work I have offered a critique of Mele’s first premise. Patrick Todd, Neal Tognazzini, and Derk Pereboom have offered an alternative interpretation of the argument, substituting for. Here I offer a critical evaluation of this strategy, and in the process I seek to understand the deep structure of the Zygote Argument.
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  8. John Martin Fischer & Mark Ravizza (2012). Responsibility and Control: A Theory of Moral Responsibility. Cambridge University Press.
    This book provides a comprehensive, systematic theory of moral responsibility. The authors explore the conditions under which individuals are morally responsible for actions, omissions, consequences, and emotions. The leading idea in the book is that moral responsibility is based on 'guidance control'. This control has two components: the mechanism that issues in the relevant behavior must be the agent's own mechanism, and it must be appropriately responsive to reasons. The book develops an account of both components. The authors go on (...)
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  9.  9
    John Martin Fischer (2012). Deep Control: Essays on Free Will and Value. OUP Usa.
    Fischer here defends the contention that moral responsibility is associated with "deep control", which is "in-between" two untenable extreme positions: "superficial control" and "total control". He defends this "middle way" against the proponents of more--and less--robust notions of the freedom required for moral responsibility. Fischer offers a new solution to the Luck Problem, as well as providing a defense of the compatibility of causal determinism and moral responsibility.
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  10. John Martin Fischer (1999). Recent Work on Moral Responsibility. Ethics 110 (1):93–139.
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  11.  90
    John Martin Fischer & Anthony Brueckner (2013). The Evil of Death and the Lucretian Symmetry: A Reply to Feldman. Philosophical Studies 163 (3):783-789.
    In previous work we have defended the deprivation account of death’s badness against worries stemming from the Lucretian point that prenatal and posthumous nonexistence are deprivations of the same sort. In a recent article in this journal, Fred Feldman has offered an insightful critique of our Parfitian strategy for defending the deprivation account of death’s badness. Here we adjust, clarify, and defend our strategy for reply to Lucretian worries on behalf of the deprivation account.
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  12. John Martin Fischer (2009). Our Stories: Essays on Life, Death, and Free Will. Oxford University Press.
    Introduction: "meaning in life and death : our stories" -- John Martin Fischer and Anthony B rueckner, "Why is death bad?", Philosophical studies, vol. 50, no. 2 (September 1986) -- "Death, badness, and the impossibility of experience," Journal of ethics -- John Martin Fischer and Daniel Speak, "Death and the psychological conception of personal identity," Midwest studies in philosophy, vol. 24 -- "Earlier birth and later death : symmetry through thick and thin," Richard Feldman, Kris McDaniel, Jason R. Raibley, eds., (...)
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  13. John Martin Fischer (2010). The Frankfurt Cases: The Moral of the Stories. Philosophical Review 119 (3):315-336.
    The Frankfurt cases have been thought by some philosophers to show that moral responsibility does not require genuine metaphysical access to alternative possibilities. But various philosophers have rejected this putative "lesson" of the cases, and they have put forward a powerful "Dilemma Defense." In the last decade or so, many philosophers have been persuaded by the Dilemma Defense that the Frankfurt cases do not show what Frankfurt (and others) thought they show. This essay presents a template for a general strategy (...)
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  14.  17
    John Martin Fischer & Anthony L. Brueckner (2014). Prenatal and Posthumous Non-Existence: A Reply to Johansson. Journal of Ethics 18 (1):1-9.
    We have argued that it is rational to have asymmetric attitudes toward prenatal and posthumous non-existence insofar as this asymmetry is a special case of a more general (and arguably rational) asymmetry in our attitudes toward past and future pleasures. Here we respond to an interesting critique of our view by Jens Johansson. We contend that his critique involves a crucial and illicit switch in temporal perspectives in the process of considering modal claims (sending us to other possible worlds).
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  15.  62
    Neal A. Tognazzini & John Martin Fischer (forthcoming). Incompatibilism and the Past. In John Keller (ed.), Being, Freedom, and Method: Themes from van Inwagen. Oxford University Press
    A style of argument that calls into question our freedom (in the sense that involves freedom to do otherwise) has been around for millennia; it can be traced back to Origen. The argument-form makes use of the crucial idea that the past is over-and-done-with and thus fixed; we cannot now do anything about the distant past (or, for that matter, the recent past)—it is now too late. Peter van Inwagen has presented this argument (what he calls the Consequence Argument) in (...)
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  16. John Martin Fischer & Neal A. Tognazzini (2011). The Physiognomy of Responsibility. Philosophy and Phenomenological Research 82 (2):381-417.
    Our aim in this paper is to put the concept of moral responsibility under a microscope. At the lowest level of magnification, it appears unified. But Gary Watson has taught us that if we zoom in, we will find that moral responsibility has two faces: attributability and accountability. Or, to describe the two faces in different terms, there is a difference between being responsible and holding responsible. It is one thing to talk about the connection the agent has with her (...)
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  17. John Martin Fischer (2004). Responsibility and Manipulation. Journal of Ethics 8 (2):145-177.
    I address various critiques of the approach to moral responsibility sketched in previous work by Ravizza and Fischer. I especially focus on the key issues pertaining to manipulation.
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  18. John Martin Fischer (1994). Why Immortality is Not so Bad. International Journal of Philosophical Studies 2 (2):257 – 270.
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  19. John Martin Fischer & Mark Ravizza (1992). Ethics Problems and Principles.
     
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  20.  97
    John Martin Fischer & Neal A. Tognazzini (2009). The Truth About Tracing. Noûs 43 (3):531-556.
    Control-based models of moral responsibility typically employ a notion of "tracing," according to which moral responsibility requires an exercise of control either immediately prior to the behavior in question or at some suitable point prior to the behavior. Responsibility, on this view, requires tracing back to control. But various philosophers, including Manuel Vargas and Angela Smith, have presented cases in which the plausibility of tracing is challenged. In this paper we discuss the examples and we argue that they do not (...)
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  21. John Martin Fischer (2004). Free Will and Moral Responsibility. In D. Copps (ed.), Handbook on Ethical Theory. Oxford University Press
    Much has been written recently about free will and moral responsibility. In this paper I will focus on the relationship between free will, on the one hand, and various notions that fall under the rubric of “morality,” broadly construed, on the other: deliberation and practical reasoning, moral responsibility, and ethical notions such as “ought,” “right,” “wrong,” “good,” and “bad.” I shall begin by laying out a natural understanding of freedom of the will. Next I develop some challenges to the common-sense (...)
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  22.  87
    Patrick Todd & John Martin Fischer (2011). The Truth About Freedom: A Reply to Merricks. Philosophical Review 120 (1):97 - 115.
    In his recent essay in the Philosophical Review, “Truth and Freedom,” Trenton Merricks contends (among other things) that the basic argument for the incompatibility of God's foreknowledge and human freedom is question-begging. He relies on a “truism” to the effect that truth depends on the world and not the other way around. The present essay argues that mere invocation of this truism does not establish that the basic argument for incompatibilism is question-begging. Further, it seeks to clarify important elements of (...)
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  23. John Martin Fischer (2002). Frankfurt-Style Compatibilism. In Sarah Buss & Lee Overton (eds.), Contours of Agency: Essays on Themes From Harry Frankfurt. MIT Press, Bradford Books
    In this essay I shall begin by sketching a "Frankfurt-type example." I shall then lay out a disturbing challenge to the claim I have made above that these examples help us to make significant progress in the debates about the relationship between moral responsibility and causal determinism. I then will provide a reply to this challenge, and the reply will point toward a more refined formulation of the important contribution I believe Frankfurt has made to defending a certain sort of (...)
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  24.  15
    John Martin Fischer & Anthony Brueckner (2014). Accommodating Counterfactual Attitudes: A Further Reply to Johansson. Journal of Ethics 18 (1):19-21.
    Here we respond to Johansson’s main worry, as laid out in his, “Actual and Counterfactual Attitudes: Reply to Fischer and Brueckner.” We show how our principle BF*(dd*) can be adjusted to address this concern compatibly with our fundamental approach to responding to Lucretius.
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  25. John Martin Fischer (1982). Responsibility and Control. Journal of Philsophy 79 (January):24-40.
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  26.  61
    John Martin Fischer (1996). The Metaphysics of Free Will. Religious Studies 32 (1):129-131.
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  27.  68
    John Martin Fischer & Neal A. Tognazzini (2014). Omniscience, Freedom, and Dependence. Philosophy and Phenomenological Research 88 (2):346-367.
    Several theorists (Merricks, Westphal, and McCall) have recently claimed to offer a novel way to respond to the dilemma of freedom and foreknowledge, rooted in Molina's insight that God's beliefs depend on what we do, rather than the other way around. In this paper we argue that these responses either beg the question, or else are dressed-up versions of Ockhamism.
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  28.  31
    Patrick Todd & John Martin Fischer (2015). Introduction. In John Martin Fischer & Patrick Todd (eds.), Freedom, Fatalism, and Foreknowledge. Oxford University Press 01-38.
    This Introduction has three sections, on "logical fatalism," "theological fatalism," and the problem of future contingents, respectively. In the first two sections, we focus on the crucial idea of "dependence" and the role it plays it fatalistic arguments. Arguably, the primary response to the problems of logical and theological fatalism invokes the claim that the relevant past truths or divine beliefs depend on what we do, and therefore needn't be held fixed when evaluating what we can do. We call the (...)
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  29.  83
    John Martin Fischer (2012). Semicompatibilism and Its Rivals. Journal of Ethics 16 (2):117-143.
    In this paper I give an overview of my “framework for moral responsibility,” and I offer some reasons that commend it. I contrast my approach with indeterministic models of moral responsibility and also other compatibilist strategies, including those of Harry Frankfurt and Gary Watson.
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  30.  88
    John Martin Fischer & Garrett Pendergraft (2013). Does the Consequence Argument Beg the Question? Philosophical Studies 166 (3):575-595.
    The Consequence Argument has elicited various responses, ranging from acceptance as obviously right to rejection as obviously problematic in one way or another. Here we wish to focus on one specific response, according to which the Consequence Argument begs the question. This is a serious accusation that has not yet been adequately rebutted, and we aim to remedy that in what follows. We begin by giving a formulation of the Consequence Argument. We also offer some tentative proposals about the nature (...)
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  31. John Martin Fischer & Mark Ravizza (1998). Morally Responsible People Without Freedom. In Responsibility and Control: A Theory of Moral Responsibility. Cambridge: Cambridge University Press
    In this brief concluding chapter we first wish to present the overall argument of the book in a concise, nontechnical way. We hope this will provide a clear view of the argument. We shall then point to some of the distinctive--and attractive--features of our approach. Finally, we shall offer some preliminary thoughts about extending the account of moral responsibility to apply to emotions.
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  32.  76
    John Martin Fischer & Mark Ravizza (eds.) (1993). Perspectives on Moral Responsibility. Cornell University Press.
    Explores aspects of responsibility, including moral accountability; hierarchy, rationality, and the real self; and ethical responsibility and alternative ...
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  33. John Martin Fischer (2005). Free Will, Death, and Immortality: The Role of Narrative. Philosophical Papers 34 (3):379-403.
    In this paper I explore in a preliminary way the interconnections among narrative explanation, narrative value, free will, an immortality. I build on the fascinating an suggestive work of David Velleman. I offer the hypothesis that our acting freely is what gives our lives a distinctive kind of value - narrative value. Free Will, then, is connected to the capacity to lead a meaningful life in a quite specific way: it is the ingredient which, when aded to others, enows us (...)
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  34.  23
    John Martin Fischer (2000). Problems with Actual-Sequence Incompatibilism. Journal of Ethics 4 (4):323-328.
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  35. John Martin Fischer (1998). Moral Responsibility and the Metaphysics of Free Will: Reply to Van Inwagen. Philosophical Quarterly 48 (191):215-220.
    In _The Philosophical Quarterly, 47 (1997), pp. 373-381, van Inwagen argues in a critical notice of my book _The Metaphysics of Free Will that the impression that Frankfurt-type examples show that moral responsibility need not require alternative possibilities results from insufficient analytical precision. He suggests various precise principles which imply that moral responsibility requires alternative possibilities. In reply, I seek to defend the conclusion I have drawn from Frankfurt-type examples: moral responsibility need not require alternative possibilities. I contend that van (...)
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  36.  63
    John Martin Fischer (2006). The Cards That Are Dealt You. Journal of Ethics 10 (1-2):107 - 129.
    Various philosophers have argued that in order to be morally responsible, we need to be the "ultimate sources'' of our choices and behavior. Although there are different versions of this sort of argument, I identify a "picture'' that lies behind them, and I contend that this picture is misleading. Joel Feinberg helpfully suggested that we scale down what might initially be thought to be legitimate demands on "self-creation,'' rather than jettison the idea that we are truly and robustly responsible. I (...)
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  37.  76
    John Martin Fischer (2013). Abortion and Ownership. Journal of Ethics 17 (4):275-304.
    I explore two thought-experiments in Judith Jarvis Thomson’s important article, “A Defense of Abortion”: the violinist example and the people-seeds example. I argue (contra Thomson) that you have a moral duty not to unplug yourself from the violinist and also a moral duty not to destroy a people-seed that has landed in your sofa. Nevertheless, I also argue that there are crucial differences between the thought-experiments and the contexts of pregnancy due to rape or to contraceptive failure. In virtue of (...)
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  38. Anthony L. Brueckner & John Martin Fischer (1986). Why is Death Bad? Philosophical Studies 50 (2):213-221.
    It seems that, whereas a person's death needn't be a bad thing for him, it can be. In some circumstances, death isn't a "bad thing" or an "evil" for a person. For instance, if a person has a terminal and very painful disease, he might rationally regard his own death as a good thing for him, or at least, he may regard it as something whose prospective occurrence shouldn't be regretted. But the attitude of a "normal" and healthy human being (...)
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  39. John Martin Fischer (2003). ‘Ought-Implies-Can’, Causal Determinism and Moral Responsibility. Analysis 63 (279):244–250.
  40.  56
    John Martin Fischer & Patrick Todd (eds.) (2015). Freedom, Fatalism, and Foreknowledge. Oxford University Press.
    We typically think we have free will. But how could we have free will, if for anything we do, it was already true in the distant past that we would do that thing? Or how could we have free will, if God already knows in advance all the details of our lives? Such issues raise the specter of "fatalism". This book collects sixteen previously published articles on fatalism, truths about the future, and the relationship between divine foreknowledge and human freedom, (...)
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  41. John Martin Fischer, Robert Kane, Derk Pereboom & Manuel Vargas (2007). Four Views on Free Will. Wiley-Blackwell.
    Focusing on the concepts and interactions of free will, moral responsibility, and determinism, this text represents the most up-to-date account of the four major positions in the free will debate. Four serious and well-known philosophers explore the opposing viewpoints of libertarianism, compatibilism, hard incompatibilism, and revisionism The first half of the book contains each philosopher’s explanation of his particular view; the second half allows them to directly respond to each other’s arguments, in a lively and engaging conversation Offers the reader (...)
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  42.  28
    John Martin Fischer (2012). Responsibility and Autonomy: The Problem of Mission Creep. Philosophical Issues 22 (1):165-184.
  43. John Martin Fischer (2002). Frankfurt-Type Examples and Semi-Compatibilism. In Robert H. Kane (ed.), The Oxford Handbook of Free Will. Oxford University Press
  44.  67
    John Martin Fischer & Neal A. Tognazzini (2007). Exploring Evil and Philosophical Failure: A Critical Notice of Peter van Inwagen's *The Problem of Evil. Faith and Philosophy 24 (4):458-474.
    In his recent book on the problem of evil, Peter van Inwagen argues that both the global and local arguments from evil are failures. In this paper, we engagevan Inwagen’s book at two main points. First, we consider his understanding of what it takes for a philosophical argument to succeed. We argue that while his criterion for success is interesting and helpful, there is good reason to think it is too stringent. Second, we consider his responses to the global and (...)
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  45.  60
    John Fischer (2011). Foreknowledge, Freedom, and the Fixity of the Past. Philosophia 39 (3):461-474.
    I seek to clarify the notion of the fixity of the past appropriate to Pike’s regimentation of the argument for the incompatibility of God’s foreknowledge and human freedom. Also, I discuss Alvin Plantinga’s famous example of Paul and the Ant Colony in light of Pike’s argument.
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  46. John Martin Fischer (1985). Scotism. Mind 94 (April):231-243.
  47.  67
    John Martin Fischer, Patrick Todd & Neal A. Tognazzini (2009). Engaging with Pike: God, Freedom, and Time. Philosophical Papers 38 (2):247-270.
    Nelson Pike’s article, “Divine Omniscience and Voluntary Action,” is one of the most influential pieces in contemporary Philosophy of Religion. Published over forty years ago, it has elicited many different kinds of replies. We shall set forth some of the main lines of reply to Pike’s article, starting with some of the “early” replies. We then explore some issues that arise from relatively recent work in the philosophy of time; it is fascinating to note that views suggested by recent work (...)
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  48. John Martin Fischer (2008). Responsibility and the Kinds of Freedom. Journal of Ethics 12 (3/4):203 - 228.
    In this paper I seek to identify different sorts of freedom putatively linked to moral responsibility; I then explore the relationship between such notions of freedom and the Consequence Argument, on the one hand, and the Frankfurt-examples, on the other. I focus (in part) on a dilemma: if a compatibilist adopts a broadly speaking "conditional" understanding of freedom in reply to the Consequence Argument, such a theorist becomes vulnerable in a salient way to the Frankfurt-examples.
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  49.  85
    John Martin Fischer & Neal A. Tognazzini (2010). Blame and Avoidability: A Reply to Otsuka. Journal of Ethics 14 (1):43 - 51.
    In a fascinating recent article, Michael Otsuka seeks to bypass the debates about the Principle of Alternative Possibilities by presenting and defending a different, but related, principle, which he calls the “Principle of Avoidable Blame.” According to this principle, one is blameworthy for performing an act only if one could instead have behaved in an entirely blameless manner. Otsuka claims that although Frankfurt-cases do undermine the Principle of Alternative Possibilities, they do not undermine the Principle of Avoidable Blame. In this (...)
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  50.  14
    John Martin Fischer & Anthony Brueckner (2014). The Mirror-Image Argument: An Additional Reply to Johansson. Journal of Ethics 18 (4):325-330.
    We have argued that it is rational to have asymmetric attitudes toward prenatal and posthumous non-existence insofar as this asymmetry is a special case of a more general asymmetry in our attitudes toward past and future pleasures. Here we respond to an interesting critique of our view by Jens Johansson. We contend that his critique involves an inappropriate conflation of the time from which the relevant asymmetry emerges and the time of the badness of death.
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