Online research in philosophy

This essay begins where Alasdair MacIntyre's After Virtue begins: facing a moral world in ruin. MacIntyre argues that this predicament leaves us with a choice: we can follow the path of Friedrich Nietzsche, accepting this moral destruction and attempting to create lives in a rootless, uncertain world, or the path of Aristotle, working to reclaim a world in which close-knit communities sustain human practices that make it possible for us to flourish. Jeff Frank rejects MacIntyre's framework and in (...) this essay attempts to create an alternative path, one of moral repair. Through a close reading of several poems from Robert Frost's North of Boston, Frank develops the notion of moral repair and describes its ethical and educational implications. (shrink)

We introduce what we call the Emergent Model of forgiving, which is a process-based relational model conceptualizing forgiving as moral and normative repair in the wake of grave wrongs. In cases of grave wrongs, which shatter the victim’s life, the Classical Model of transactional forgiveness falls short of illuminating how genuine forgiveness can be achieved. In a climate of persistent threat and distrust, expressions of remorse, rituals and gestures of apology, and acts of reparation are unable to secure (...) the moral confidence and trust required for moral repair, much less for forgiveness. Without the rudiments of a shared moral world — a world in which, at the very least, the survivor’s violation can be collectively recognized as a violation, and her moral status and authority collectively acknowledged and respected — expressions of remorse, gestures and rituals of apology, or promises of compensation have no authority as meaningful communicative acts with reparative significance. Accordingly, we argue that repair in the wake of traumatic violence involves ‘world-building,’ which supports the ability of survivors to move from despair to hope, from radical and disabling distrust to trust and engagement, and thus from impotence to effective agency. Our Emergent Model treats forgiveness as a slowly developing outcome of a series of changes in a person’s relationship to the trauma and its aftermath, in which moral agency is regained. We argue that forgiveness after grave wrongs and world-shattering harm, when it occurs, emerges from other phenomena, such as cohabitation within a community, gestures of reconciliation, working on shared projects, the developing of trust. On this view, forgiveness is an emergent phenomenon; it entails taking and exercising normative power—coming to claim one’s own moral authority in relation to oneself, one’s assailant, and one’s community. The processes that ultimately constitute forgiving are part and parcel of normative repair more broadly construed. (shrink)

The categorical denial of third-party forgiveness represents an overly individualistic approach to moral repair. Such an approach fails to acknowledge the important roles played by witnesses, bystanders, beneficiaries, and others who stand in solidarity to the primary victim and perpetrator. In this paper, I argue that the prerogative to forgive or withhold forgiveness is not universal, but neither is it restricted to victims alone. Not only can we make moral sense of some third-party acts and utterances of (...) the form, “I can or cannot forgive…” but also, we ought to recognize them as legitimate instances of third party forgiveness. Concern for the primary victim’s autonomy tends to exaggerate a need for moral deference, while ignoring how others are called upon to support and mediate for victims of violence and oppression. I advocate a cautious extension of the victim’s prerogative to forgive, one that grounds forgiveness in a double relation of sympathetic identification and attentive care. Following Jean Harvey’s recent work, I call this relationship moral solidarity. Furthermore, I argue, there are important moral and political reasons to acknowledge third party forgiveness; these reasons are particularly evident in contexts of oppression. In fact, third party refusals to forgive may have particular moral significance. In situations of abuse, oppression and damaged self-respect, third party refusals may protect the agency of victims who too easily forgive. (shrink)

In this paper I assess the viability of a particularist explanation of moral knowledge. First, I consider two arguments by Sean McKeever and Michael Ridge that purport to show that a generalist, principle-based explanation of practical wisdom—understood as the ability to acquire moral knowledge in a wide range of situations—is superior to a particularist, non-principle-based account. I contend that both arguments are unsuccessful. Then, I propose a particularist-friendly explanation of knowledge of particular moral facts. I argue that (...) when we are careful to keep separate the various explanatory tasks at hand we can see that a particularist-friendly explanation of the fact that (e.g.,) Jane knows that A is morally right might not be so difficult to come by. Moreover, I suggest that a particularist approach to explaining knowledge of particular moral facts may go some way towards discharging the challenge of moral scepticism. (shrink)

Is choice necessary for moral responsibility? And does choice imply alternative possibilities of some significant sort? This paper will relate these questions to the argument initiated by Harry Frankfurt that alternative possibilities are not required for moral responsibility, and to John Martin Fischer and Mark Ravizza's extension of that argument in terms of guidance control in a causally determined world. I argue that attending to Frankfurt's core conceptual distinction between the circumstances that make an action unavoidable and those (...) that bring it about that the action is performed – a distinction emphasised in his recent restatement – provides a new route into an analysis of Frankfurt's argument by showing how it depends on a person's ‘decision to act’ involving the exercise of choice. The implicit reliance of Frankfurt's argument on this notion of choice, however, undermines his claim that the example of the counterfactual intervener strengthens the compatibilist case by providing a counter-example to the principle of alternative possibilities. I also argue that Frankfurt's reliance on the exercise of choice for moral responsibility is also evident in the Fischer/Ravizza argument, and that a close analysis of both arguments shows that such exercise of choice is not available if causal determinism is true. (shrink)

Thomas Nagel has proposed that the existence of moral luck mandates a general attitude of skepticism in ethics. One popular way of arguing against Nagel’s claim is to insist that the phenomenon of moral luck itself is an illusion , in the sense that situations in which it seems to occur may be plausibly re-described so as to show that agents need not be held responsible for the unlucky outcomes of their actions. Here I argue that this strategy (...) for explaining away moral luck fails because it does not take account of the fact that agents in morally unlucky circumstances are uniformly subject to a very specific type of epistemic obligation. I then proceed to sketch out an alternative strategy for blocking the inference to skepticism, one that makes use of the distinctive explanatory resources provided by epistemic virtue theory. Key Words: moral luck • moral skepticism • Thomas Nagel • virtue epistemology • Linda Zagzebski. (shrink)

This paper offers several criticisms of the account of rightholding laid out in S. Matthew Liao’s recent paper “The Basis of Human Moral Status.” I argue that Liao’s account both does too much and too little: it grants rightholder status to those who may not deserve it, and it does not provide grounds for offering such status to those who arguably do deserve it. Given these troubling aspects of his approach, I encourage Liao to abandon his “physical basis of (...) moral agency” account of moral status and instead adopt a position closer to a traditional “speciesist” view. (shrink)

P.F. Strawson’s work on moral responsibility is well-known. However, an important implication of the landmark “Freedom and Resentment” has gone unnoticed. Specifically, a natural development of Strawson’s position is that we should understand being morally responsible as having externalistically construed pragmatic criteria, not individualistically construed psychological ones. This runs counter to the contemporary ways of studying moral responsibility. I show the deficiencies of such contemporary work in relation to Strawson by critically examining the positions of John Martin Fischer (...) and Mark Ravizza, R. Jay Wallace, and Philip Pettit for problems due to individualistic assumptions. (shrink)

It is widely acknowledged that moral principles are not sufficient to guide moral thought and action: they need to be supplemented by a capacity for judgement. However, why can we not rely on this capacity for moral judgement alone? Why do moral principles need to be supplemented, but are not supplanted, by judgement? So-called moral particularists argue that we can, and should, make moral decisions on a case-by-case basis without any principles. According to particularists, (...) the person of moral judgement is a person of empathy, sensibility and virtue, rather than a person of principle. In this paper I argue that this is a false dichotomy. The person of good moral judgement is a person of principle. I propose that we think of moral principles as internalised long-term commitments that form our moral character and sensitivity, and, as such, are constitutive of moral judgement. (shrink)

The principle of alternate possibilities (PAP), making the ability to do otherwise a necessary condition for moral responsibility, is supposed by Harry Frankfurt, John Fischer, and others to succumb to a peculiar kind of counterexample. The paper reviews the main problems with the counterexample that have surfaced over the years, and shows how most can be addressed within the terms of the current debate. But one problem seems ineliminable: because Frankfurt''s example relies on a counterfactual intervener to preclude alternatives (...) to the person''s action, it is not possible for it to preclude all alternatives (intervention that is contingent upon a trigger cannot bring it about that the trigger never occurred). This makes it possible for the determined PAPist to maintain that some pre-intervention deviation is always available to ground moral responsibility.In reply, the critic of PAP can examine all the candidate deviations and argue their irrelevance to moral responsibility (a daunting prospect); or the critic can dispense with counterfactual intervention altogether. The paper pursues the second of these strategies, developing three examples of noncounterfactual intervention in which (i) the agent has no alternatives (and a fortiori no morally relevant alternatives), yet (ii) there is just as much reason to think that the agent is morally responsible as there was in Frankfurt''s original example. The new counterexamples do suffer from one liability, but this is insufficient in the end to repair PAP''s conceptual connection between moral responsibility and alternate possibilities. (shrink)

One prominent strand in contemporary moral particularism concerns the claim of "principle abstinence" that we ought not to rely on moral principles in moral judgment because they fail to provide adequate moral guidance. I argue that moral generalists can vindicate this traditional and important action-guiding role for moral principles. My strategy is to argue, first, that, for any conscientious and morally committed agent, the agent's acceptance of (true) moral principles shapes their responsiveness to (...) (right) moral reasons and, second, that if so, then those principles can contribute non-trivially to some reliable strategy for acting well that is available for use in the agent's practical thinking. My defense of these two claims appeals to an account of moral principles as a kind of hedged principles which I defend elsewhere, but my general line of argument should be acceptable to many other forms of generalism as well. I defend the epistemic significance of hedged principles in moral deliberation, and argue that the need for sensitivity to particulars in moral judgment doesn't supplant principles in moral guidance. I finish by arguing that the generalist model of moral guidance developed here isn't undermined by evidence from cognitive science about how we make moral judgments in actual practice, and that it compares favorably to particularism with respect to its capacity to offer adequate moral guidance. (shrink)

It seems to many that moral opinions must make a difference to what we’re motivated to do, at least in suitable conditions. For others, it seems that it is possible to have genuine moral opinions that make no motivational difference. Both sides – internalists and externalists about moral motivation – can tell persuasive stories of actual and hypothetical cases. My proposal for a kind of reconciliation is to distinguish between two kinds of psychological states with moral (...) content. There are both moral thoughts or opinions that intrinsically motivate, and moral thoughts or opinions that don’t. The thoughts that intrinsically motivate are moral intuitions – spontaneous and compelling non-doxastic appearances of right or wrong that both attract assent and incline us to act or react. I argue that there is good reason to think that these intuitions, but not moral judgments, are constituted by manifestations of moral sentiments. The moral thoughts that do not intrinsically motivate are moral beliefs, which are in themselves as inert as any ordinary beliefs. Thus, roughly, internalism is true about intuitions and externalism is true about beliefs or judgments. (shrink)

Following extended periods of conflict or repression, political reconciliation is indispensable to the establishment or restoration of democratic relationships and critical to the pursuit of peacemaking globally. In this important new book, Colleen Murphy offers an innovative analysis of the moral problems plaguing political relationships under the strain of civil conflict and repression. Focusing on the unique moral damage that attends the deterioration of political relationships, Murphy identifies the precise kinds of repair and transformation that processes of (...) political reconciliation ought to promote. Building on this analysis, she proposes a normative model of political relationships. A Moral Theory of Political Reconciliation delivers an original account of the failure and restoration of political relationships, which will be of interest to philosophers, social scientists, legal scholars, policy analysts, and all those who are interested in transitional justice, global politics, and democracy. (shrink)

Samuel Kerstein argues that an asymmetry between moral worth and maxims prevents Kant from accepting a category of acts that are impermissible, but have moral worth. Kerstein contends that an act performed from the motive of duty should be considered as a candidate for moral worth, even if the action’s maxim turns out to be impermissible, since moral worth depends on the correct moral motivation of an act, rather than on the moral rightness of (...) an act. I argue that Kant cannot consistently maintain that there are morally forbidden, though good, acts since one of the conditions of acting from the moral law should be that one has a true belief about what the moral law requires. My project, then, rejects the possibility of morally impermissible, worthy acts for Kant, and qualifies the conditions for moral worth Kerstein gives with an epistemological constraint on moral worth. (shrink)

One approach to legal theory is to provide some sort of rational reconstruction of all or of a large body of the common law. For philosophers of law this has usually meant trying to rationalize a body of law under one or another principle of justice. This paper explores the efforts of the leading tort theorists to provide a moral basis — for the law of torts. The paper is divided into two parts. In the first part I consider (...) and reject the view that tort law is best understood as falling either within the ambit of the principle of retributive justice, a comprehensive theory of moral responsibility, or an ideal of fairness inherent in the idea that one should impose on others only those risks others impose on one. The second part of the paper distinguishes among various conceptions of corrective or compensatory justice and considers arguments — including previous arguments by the author himself — to the effect that tort law is best understood as rooted in principles of corrective justice. This paper argues that although the use of principles of justice may render defensible many (but by no means all) of the claims to repair and to liability recognized in torts, it cannot explain why we have adopted a tort system as the approach to vindicating those claims. Some other principle — probably not one of justice — is needed to explain why it is that the victims claims to repair is satisfied by having his losses shifted to his injurer — rather than through some other means of doing so. The paper concludes that the law of torts cannot be understood — in the sense of being given a rational reconstruction — under any one principle of morality. (shrink)

One approach to legal theory is to provide some sort of rational reconstruction of all or of a large body of the common law. For philosophers of law this has usually meant trying to rationalize a body of law under one or another principle of justice. This paper explores the efforts of the leading tort theorists to provide a moral basis - in the sense of rational reconstruction based on alleged moral principles - for the law of torts. (...) The paper is divided into two parts. In the first part I consider and reject the view that tort law is best understood as falling either within the ambit of the principle of retributive justice, a comprehensive theory of moral responsibility, or an ideal of fairness inherent in the idea that one should impose on others only those risks others impose on one. The second part of the paper distinguishes among various conceptions of corrective or compensatory justice and considers arguments — including previous ones by the author himself — to the effect that tort law is best understood as rooted in principles of corrective justice. This paper argues that although the principles of justice may render defensible many (but by no means all) of the claims to repair and to liability recognized in torts, it cannot explain why we have adopted a tort system as the approach to vindicating those claims. Some other principle — probably not one of justice — is needed to explain why it is that the victim's claim to repair is satisfied by having his losses shifted to his injurer — rather than through some other means of doing so. The paper concludes that the law of torts cannot be understood — in the sense of being given a rational reconstruction — under any one principle of morality. (shrink)

References to moral education in New Zealand over the last fifteen years are traced through official and semi-official government reports, teachers’ publications, and other sources. It is argued that since 1962 there has been an increasing awareness of and concern with moral education. -/- The significance of the Commission on Education in New Zealand in 1962 stressed that New Zealand schools’ prime responsibility was for intellectual education, although they should also be concerned with physical, emotional, and moral (...) development. -/- Since the Commission’s report it has been noticeable that subsequent reports and papers such as the Education Departments booklet Social Education, the reports from the nation-wide educational development conference and the teachers’ union publication Education in Change have indicated that the school should adopt greater responsibility in the area of moral education. The 1977 Johnson Report strongly supported the introduction of moral education in schools and precipitated considerable public debate. (shrink)

Physicians, nurses, and other clinicians readily acknowledge being troubled by encounters with patients who trigger moral judgments. For decades social scientists have noted that moral judgment of patients is pervasive, occurring not only in egregious and criminal cases but also in everyday situations in which appraisals of patients' social worth and culpability are routine. There is scant literature, however, on the actual prevalence and dynamics of moral judgment in healthcare. The indirect evidence available suggests that moral (...) appraisals function via a complex calculus that reflects variation in patient characteristics, clinician characteristics, task, and organizational factors. The full impact of moral judgment on healthcare relationships, patient outcomes, and clinicians' own well-being is yet unknown. The paucity of attention to moral judgment, despite its significance for patient-centered care, communication, empathy, professionalism, healthcare education, stereotyping, and outcome disparities, represents a blind spot that merits explanation and repair. New methodologies in social psychology and neuroscience have yielded models for how moral judgment operates in healthcare and how research in this area should proceed. Clinicians, educators, and researchers would do well to recognize both the legitimate and illegitimate moral appraisals that are apt to occur in healthcare settings. (shrink)

According to moral error theory, moral discourse is error-ridden. Establishing error theory requires establishing two claims. These are that moral discourse carries a non-negotiable commitment to there being a moral reality and that there is no such reality. This paper concerns the first and so-called non-negotiable commitment claim. It starts by identifying the two existing argumentative strategies for settling that claim. The standard strategy is to argue for a relation of conceptual entailment between the moral (...) statements that comprise moral discourse and the statement that there is a moral reality. The non-standard strategy is to argue for a presupposition relation instead. Error theorists have so far failed to consider a third strategy, which uses a general entailment relation that doesn’t require intricate relations between concepts. The paper argues that both entailment claims struggle to meet a new explanatory challenge and that since the presupposition option doesn’t we have prima facie reason to prefer it over the entailment options. The paper then argues that suitably amending the entailment claims enables them to meet this challenge. With all three options back on the table the paper closes by arguing that error theorists should consider developing the currently unrecognised, non-conceptual entailment claim. (shrink)

It is commonly suggested that empathy is a morally important quality to possess and that a failure to properly empathize with others is a kind of moral failure. This suggestion assumes that empathy involves caring for others’ well-being. Skeptics challenge the moral importance of empathy by arguing that empathy is neither necessary nor sufficient to care for others’ well-being. This challenge is misguided. Although some forms of empathy may not be morally important, empathy with another’s basic well-being concerns (...) is both necessary and sufficient to care for another’s well-being, provided that one’s empathy is both cognitive and affective. I further defend the idea that empathy of this form is a moral virtue. In doing so, I address three challenges to empathy’s status as a virtue: (1) that empathy is unnecessary for being ethical, (2) that it is not useful for promoting ethical behavior, and (3) that an empathetic person can lack other traits central to being virtuous, such as being motivated by the moral good and being disposed to do virtuous things whenever appropriate opportunities arise. I argue that these challenges are mistaken. (shrink)

The purpose of this paper is to formulate and defend a set of moral principles applicable to management. Our motivation is twofold: 1) to increase the coherence and utility of Integrative Social Contracts Theory (ISCT); and 2) to initiate an alternative stream of business ethics research. To those ends, we specify what counts as adequate guidance in navigating the ethical terrain of business. In doing so, a key element of ISCT, Substantive Hypernorms, is found to be flawed beyond (...) class='Hi'>repair. So we propose and defend a remedy: prima facie moral principles. After delineating the appropriate criteria and format for such principles, we formulate, explain, and defend five of them. We conclude with a brief comment on future research possibilities. (shrink)

This essay argues against conventional approaches to applied ethics on the grounds that they embrace a mistaken view of the relationship between theory and practice; it then goes on to develop a pragmatic alternative with reference to a series of arguments about moral responsibility for external harm.

I first argue that there are many true claims of the form: x-ing would be morally required, if anything is. I then explain why the following conditional-type is true: If x-ing would be morally required, if anything is, then x-ing is actually morally required. These results allow us to construct valid proofs for the existence of some substantive moral facts—proofs that some particular acts really are morally required. Most importantly, none of my argumentation presupposes any substantive moral claim; (...) I use only plausible claims that most moral skeptics and error theorists can and do accept. The final section diagnoses why my arguments work. Here, I offer an explanation for the supervenience of the moral on the non-moral that may help those worried that the strategy is a sophisticated trick. I conclude by considering two objections. In replying to these objections, I explain why the strategy may allow us to demonstrate more than “obvious” moral truths, and why it may also address a stronger version of error theory, according to which, moral truths are not possible. (shrink)

In this paper, I motivate skepticism about the causal efficacy of moral properties in two ways. First, I highlight a tension that arises between two claims that moral realists may want to accept. The first claim is that physically indistinguishable things do not differ in any causally efficacious respect. The second claim is that physically indistinguishable things that differ in certain historical respects have different moral properties. The tension arises to the extent to which these different (...) class='Hi'>moral properties are supposed to have different effects on people. I will introduce a class of cases in which this tension arises and suggest that the moral properties in these cases have no causal power. I will also question whether there are differences between the moral properties in these cases and moral properties in other cases that do not involve physically indistinguishable things that could make the latter moral properties causally efficacious. The second way that I motivate skepticism consists in pointing out a unique feature of cases in which moral properties are supposed both to supervene on historical properties and to be causally efficacious. These cases allow us to change moral properties with alleged effects while we hold constant the nonmoral candidates for causal contribution to those effects. This feature of these cases is unique because in most other cases the moral properties supervene on the physical properties in the nonmoral candidates, such that we cannot change the former while holding constant the latter. This way of changing moral properties provides empirical grounds for testing their causal efficacy. (shrink)

Update January 2010: The original title of the paper ('A Sentimentalist Solution to the Moral Attitude Problem') was too long for OUP, so I had to change it. This is the final draft.

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 view that we have this sort of freedom. I will go on to explore the implications of this challenge for deliberation, moral responsibility, and the central ethical notions. (shrink)

I argue that we should reject all traditional forms of act-consequentialism if moral rationalism is true. (Moral rationalism, as I define it, holds that if S is morally required to perform x, then S has decisive reason, all things considered, to perform x.) I argue that moral rationalism in conjunction with a certain conception of practical reasons (viz., the teleological conception of reasons) compels us to accept act-consequentialism. I give a presumptive argument in favor of moral (...) rationalism. And I argue that act-consequentialism is best construed as a theory that ranks outcomes, not according to their impersonal value, but according to how much reason each agent has to desire that they obtain. (shrink)

For non-analytic ethical naturalists, externalism about moral motivation is an attractive option: it allows naturalists to embrace a Humean theory of motivation while holding that moral properties are real, natural properties. However, Michael Smith has mounted an important objection to this view. Smith observes that virtuous agents must have non-derivative motivation to pursue specific ends that they believe to be morally right; he then argues that this externalist view ascribes to the virtuous agent only a direct de dicto (...) desire to do what is morally right, but not a direct motivation to be kind, help those in need, et. I first clarify this “fetishism objection”; I then show how the non-analytical naturalist can provide an understanding of virtuous motivation that is immune to this objection. (shrink)

I argue that a right action has moral worth if and only if it is done for the right reasons - that is, for its right-making features. The reasons the agent acts on have to be identical to the reasons for which the action is right. I argue that Kantians are wrong in thinking that a right action has moral worth iff it is done because the agent thinks it is right, giving examples of morally worthy actions that (...) are done by agents who think they are wrong (Huckleberry Finn) and right actions done "because they are right" that have no moral worth. I also discuss degrees of moral worth as well as blameworthiness. (shrink)

In this article I try to elucidate the concept of human dignity by taking a closer look at the features of a paradigmatic torture situation. After identifying the salient aspects of torture, I discuss various accounts for the moral wrongness of such acts and argue that what makes torture a violation of human dignity is the perverted moral relationship between torturer and victim. This idea is subsequently being substantiated and defended against important objections. In the final part of (...) the chapter I give a (qualified) defense of the methodology employed in the previous sections. (shrink)

This book is a systematic and constructive treatment of a number of traditional issues at the foundations of ethics. These issues concern the objectivity of ethics, the possibility and nature of moral knowledge, the relationship between the moral point of view and a scientific or naturalist world-view, the nature of moral value and obligation, and the role of morality in a person's rational lifeplan. In striking contrast to traditional and more recent work in the field, David Brink (...) offers an integrated defense of the objectivity of ethics. (shrink)

Commonsense suggests that moral judgements and conventional normative judgements are importantly different in kind. Yet a compelling vindicating account of the moral/conventional distinction has proven persistently elusive. The distinction is typically explicated in terms of either formal properties (the Form View) or substantive properties (the Content View) of the principles that figure in the judgements. But the most promising versions of these views face serious difficulties. After reviewing the difficulties with the standard accounts, I propose a new way (...) of explicating the moral/conventional distinction in terms of the role that social practices play in grounding the judgements (the Grounds View). (shrink)

Recent work in experimental philosophy shows that folk intuitions about moral responsibility are sensitive to a surprising variety of factors. Whether people take agents to be responsible for their actions in deterministic scenarios depends on whether the deterministic laws are couched in neurological or psychological terms (Nahmias et. al. 2007), on whether actions are described abstractly or concretely, and on how serious moral transgression they seem to represent (Nichols & Knobe 2007). Finally, people are more inclined to hold (...) an agent responsible for bringing about bad than for bringing about good side effects that the agent is indifferent about (Knobe 2003). Elsewhere, we have presented an analysis of the everyday concept of moral responsibility that provides a unified explanation of paradigmatic cases of moral responsibility, and accounts for the force of both typical excuses and the most influential skeptical arguments against moral responsibility or for incompatibilism. In this article, we suggest that it also explains the divergent and apparently incoherent set of intuitions revealed by these new studies. If our hypothesis is correct, the surprising variety of judgments stems from a unified concept of moral responsibility. -Knobe, J. (2003) Intentional Action and Side Effects in Ordinary Language. Analysis 63, pp.190–93. -Nahmias, E.; Coates, J.; Kvaran. T. (2007) Free will, moral responsibility, and mechanism: experiments on folk intuitions. Midwest studies in Philosophy XXXI -Nichols, S.; Knobe, J. (2007) Moral responsibility and determinism: the cognitive science of folk intuitions, Noûs 41:4, 663-685. (shrink)

Sharge explores the moral pemises of feminist sexual politics, focusing in particular on the emotive issues of abortion, prostitution and adultery, in order to develop an interpretative and pluralist approach to feminist ethics.

This paper defends moral realism against Sharon Street’s “Darwinian Dilemma for Realist Theories of Value” (this journal, 2006). I argue by separation of cases: From the assumption that a certain normative claim is true, I argue that the first horn of the dilemma is tenable for realists. Then, from the assumption that the same normative claim is false, I argue that the second horn is tenable. Either way, then, the Darwinian dilemma does not add anything to realists’ epistemic worries.

Moral Realism is a systematic defence of the idea that there are objective moral standards. Russ Shafer-Landau argues that there are moral principles that are true independently of what anyone, anywhere, happens to think of them. His central thesis, as well as the many novel supporting arguments used to defend it, will spark much controversy among those concerned with the foundations of ethics.

Recent work in cognitive science provides overwhelming evidence for a link between emotion and moral judgment. I review ?ndings from psychology, cognitive neuroscience, and research on psychopathology and conclude that emotions are not merely correlated with moral judgments but they are also, in some sense, both necessary and suf?cient. I then use these ?ndings along with some anthropological observations to support several philosophical theories: ?rst, I argue that sentimentalism is true: to judge that something is wrong is to (...) have a sentiment of disapprobation towards it. Second, I argue that moral facts are response-dependent: the bad just is that which cases disapprobation in a community of moralizers. Third, I argue that a form of motivational internalism is true: ordinary moral judgments are intrinsically motivating, and all non-motivating moral judgments are parasitic on these. (shrink)

A number of philosophers have been impressed with the thought that moral saints and moral monsters—or, evil people, to put it less sensationally—“mirror” one another, in a sense to be explained. Call this the mirror thesis. The project of this paper is to cash out the metaphorical suggestion that moral saints and evil persons mirror one other and to articulate the most plausible literal version of the mirror thesis. To anticipate, the most plausible version of the mirror (...) thesis implies that evil persons mirror moral saints insofar as the characters of each are marked by similar aretaic properties: suffering from extremely vicious character traits—in a sense to be explained—suffices for being evil whereas possessing extremely virtuous character traits similarly suffices for moral sainthood. (shrink)

I examine the consistency of Kant's notion of moral progress as found in his philosophy of history. To many commentators, Kant's very idea of moral development has seemed inconsistent with basic tenets of his critical philosophy. This idea has seemed incompatible with his claims that the moral law is unconditionally and universally valid, that moral agency is noumenal and atemporal, and that all humans are equally free. Against these charges, I argue not only that Kant's notion (...) of moral development is consistent, but also that the assumption of the possibility of moral progress is indispensible for Kant's moral theory. (shrink)

David Hume endorses three claims that are difficult to reconcile: (1) sympathy with those in distress is sufficient to produce compassion towards their plight, (2) adopting the general point of view often requires us to sympathize with the pain and suffering of distant strangers, but (3) our care and concern is limited to those in our close circle. Hume manages to resolve this tension, however, by distinguishing two types of sympathy. We feel compassion towards those around us because associative sympathy (...) causes us to mirror their pain and suffering, but our ability to enter into the afflictions of those remote from us involves cognitive sympathy and merely requires us to reflect upon how we would feel in their shoes. This hybrid theory of sympathy receives support from recent work on affective mirroring and cognitive pretense. Hume’s account should appeal to contemporary researchers, therefore, who are interested in the nature of moral imagination. (shrink)

Motivational externalists and internalists of various sorts disagree about the circumstances under which it is conceptually possible to have moral opinions but lack moral motivation. Typically, the evidence referred to are intuitions about whether people in certain scenarios who lack moral motivation count as having moral opinions. People’s intuitions about such scenarios diverge, however. I argue that the nature of this diversity is such that, for each of the internalist and externalist theses, there is a strong (...) prima facie reason to reject it. That much might not be very controversial. But I argue further, that it also gives us a strong prima facie reason to reject all of these theses. This is possible since there is an overlooked alternative option to accepting any of them: moral motivation pluralism , the view that different internalist and externalist theses correctly accounts for different people’s concepts of moral opinions, respectively. I end the paper with a discussion of methodological issues relevant to the argument for moral motivation pluralism and of the consequences of this view for theories about the nature of moral opinions, such as cognitivism and non-cognitivism. (shrink)

In the metaethical debate on moral internalism and externalism, appeal is constantly made to people’s intuitions about the connection between moral judgments and motivation. However, internalists and externalists disagree considerably about their content. In this paper, we present an empirical study of laymen’s intuitions about this connection. We found that they lend surprisingly little support to the most celebrated versions of internalism, which provide reasons to be skeptical of the evidential basis for these views.

This article is a critical study of Mark Kalderon's excellent book *Moral Fictionalism*.

Moral luck occurs when someone’s moral standing is affected by factors beyond her control, i.e. “luck.” Many philosophers reject moral luck, but I don’t. I think there’s lots of it. Here, I defend a particular kind of it: circumstantial luck. Circumstantial luck is luck in one’s circumstances that affects one’s moral standing, say luck involving the choices and opportunities one has. I’ll criticize the standard argument against circumstantial luck. The argument claims that counterfactuals about what one (...) would do in different circumstances affect one’s moral standing just as much as what one actually does. (shrink)

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 to offer a sustained defense of the thesis that moral responsibility is compatible with causal determinism. (shrink)

The aim of this paper is to assess the relationship between anti-physicalist arguments in the philosophy of mind and anti-naturalist arguments in metaethics, and to show how the literature on the mind-body problem can inform metaethics. Among the questions we will consider are: (1) whether a moral parallel of the knowledge argument can be constructed to create trouble for naturalists, (2) the relationship between such a "Moral Knowledge Argument" and the familiar Open Question Argument, and (3) how naturalists (...) can respond to the Moral Twin Earth argument. We will give particular attention to recent arguments in the philosophy of mind that aim to show that anti-physicalist arguments can be defused by acknowledging a distinctive kind of conceptual dualism between the phenomenal and the physical. This tactic for evading anti-physicalist arguments has come to be known as the Phenomenal Concept Strategy. We will propose a metaethical version of this strategy, which we shall call the `Moral Concept Strategy'. We suggest that the Moral Concept Strategy offers the most promising way out of these anti-naturalist arguments,though signi cant challenges remain. (shrink)

Kant’s views on the relation between freedom and moral law seem to undergo a major, unannounced shift. In the third section of the Groundwork, Kant seems to be using the fact that we must act under the idea of freedom as a foundation for the moral law. However, in the Critique of Practical Reason, Kant claims that our awareness of our freedom depends on our awareness of the moral law. I argue that the apparent conflict between the (...) two texts depends on a reading of the opening paragraphs of Groundwork III, and on an interpretation of Kant’s claim that we “act under the idea of freedom”, that is implausible on textual and on philosophical grounds. I then present an alternative interpretation of what Kant means by “acting under the idea of freedom” and of the opening paragraphs of Groundwork III. I argue that the only substantive conclusion of these paragraphs is that no theoretical proof of freedom is necessary. Moreover I argue that although these paragraphs raise concerns about the validity of the moral law, these concerns and Kant’s answers to them, do not give rise to any significant conflict with his views in the Critique of Practical Reason. (shrink)

Neuroscience and psychology have recently turned their attention to the study of the subpersonal underpinnings of moral judgment. In this article we critically examine an influential strand of research originating in Greene's neuroimaging studies of ‘utilitarian’ and ‘non-utilitarian’ moral judgement. We argue that given that the explananda of this research are specific personal-level states—moral judgments with certain propositional contents—its methodology has to be sensitive to criteria for ascribing states with such contents to subjects. We argue that current (...) research has often failed to meet this constraint by failing to correctly ‘fix’ key aspects of moral judgment, criticism we support by detailed examples from the scientific literature. (shrink)

It is often observed in metaethics that moral language displays a certain duality in as much as it seems to concern both objective facts in the world and subjective attitudes that move to action. In this paper, I defend The Dual Aspect Account which is intended to capture this duality: A person’s utterance of a sentence according to which φing has a moral characteristic, such as “φing is wrong,” conveys two things: The sentence expresses, in virtue of its (...) conventional meaning, the belief that φing has a moral property, and the utterance of the sentence carries a generalized conversational implicature to the effect that the person in question has an action-guiding attitude in relation to φing. This account has significant advantages over competing views: (i) As it is purely cognitivist, it does not have the difficulties of expressivism and various ecumenical positions. (ii) Yet, in spite of this, it can explain the close, “meaning-like,” connection between moral language and attitudes. (iii) In contrast to other pragmatic accounts, it is compatible with any relevant cognitivist view. (iv) It does not rest on a contentious pragmatic notion, such as conventional implicature. (v) It does not imply that utterances of complex moral sentences, such as conditionals, convey attitudes. In addition, the generalized implicature in question is fully calculable and cancellable. (shrink)

This book articulates a systematic vision of an international legal system grounded in the commitment to justice for all persons. It provides a probing exploration of the moral issues involved in disputes about secession, ethno-national conflict, "the right of self-determination of peoples," human rights, and the legitimacy of the international legal system itself. Buchanan advances vigorous criticisms of the central dogmas of international relations and international law, arguing that the international legal system should make justice, not simply peace among (...) states, a primary goal, and rejecting the view that it is permissible for a state to conduct its foreign policies exclusively according to what is in the "national interest." He also shows that the only alternatives are not rigid adherence to existing international law or lawless chaos in which the world's one superpower pursues its own interests without constraints. This book not only criticizes the existing international legal order, but also offers morally defensible and practicable principles for reforming it. Justice, Legitimacy, and Self-Determination will find a broad readership in political science, international law, and political philosophy. (shrink)

Many philosophers think that moral objectivism is supported by stable features of moral discourse and thinking. When engaged in moral reasoning and discourse, people behave ‘as if’ objectivism were correct, and the seemingly most straightforward way of making sense of this is to assume that objectivism is correct; this is how we think that such behavior is explained in paradigmatically objectivist domains. By comparison, relativist, error-theoretic or non-cognitivist accounts of this behavior seem contrived and ad hoc. After (...) explaining why this argument should be taken seriously (recent arguments notwithstanding), I argue that it is nevertheless undermined by considerations of moral disagreement. Even if the metaphysical, epistemic and semantic commitments of objectivism provide little or no evidence against it, and even if the alternative explanations of ‘objectivist’ traits of moral discourse and thinking are speculative or contrived, objectivism is itself incapable of making straightforward sense of these traits. Deep and widespread moral disagreement or, rather, the mere appearance of such disagreement, strongly suggests that the explanations operative in paradigmatically objective discourse fail to carry over to the moral case. Since objectivism, no less than relativism, non-cognitivism and error-theories, needs non-trivial explanations of why we behave ‘as if’ objectivism were correct, such behavior does not presently provide reason to accept objectivism. (shrink)

Suppose a fire broke out in a fertility clinic. One had time to save either a young girl, or a tray of ten human embryos. Would it be wrong to save the girl? According to Michael Sandel, the moral intuition is to save the girl; what is more, one ought to do so, and this demonstrates that human embryos do not possess full personhood, and hence deserve only limited respect and may be killed for medical research. We will argue, (...) however, that no relevant ethical implications can be drawn from the thought experiment. It demonstrates neither that one always ought to let the embryos die, nor does it allow for any general conclusion concerning the moral status of human embryos. (shrink)

Thomas Reid developed an important theory of freedom and moral responsibility resting on the concept of agent-causation, by which he meant the power of a rational agent to cause or not cause a volition resulting in an action. He held that this power is limited in that occasions occur when one's emotions or other forces may preclude its exercise. John Martin Fischer has raised an objection – the not enough ‘Oomph’ objection – against any incompatibilist account of freedom and (...) moral responsibility. In this essay I argue that Fischer's not enough ‘Oomph’ objection fails to provide any reasons for rejecting Reid's incompatibilist, agent-causation account of freedom and moral responsibility. (shrink)

In this paper, I explore a new approach to the problem of determinism and moral responsibility. This approach involves asking when someone has a compelling claim to exemption against other members of the moral community. I argue that it is sometimes fair to reject such claims, even when the agent doesn’t deserve, in the sense of basic desert, to be blamed for her conduct. In particular, when an agent’s conduct reveals that her commitment to comply with the standards (...) of the moral community is deficient, and when her demand for exemption further exemplifies this deficiency, she cannot complain of unfair treatment if her demand is rejected. To support this contention, I argue that we are sometimes justified in rejecting otherwise valid moral appeals on the grounds that they are cynically motivated, especially when an agent merely seeks to exploit our commitment to comply with reasonable interpersonal standards. An advantage of this approach is that it affords compatibilists a middle path, allowing them to defend our practice of blaming on non-consequentialist grounds of fairness, even as they acknowledge the force of arguments for incompatibilism about basic desert. (shrink)

This book argues that moral desert should be excluded as a consideration in normative and applied ethics, as it is likely that no-one ever morally deserves anything for their actions and, if they do, it is in most cases impossible to know what. I also explain how moral deliberation in relation to punishment, distributive justice and personal morality can proceed without appeals to moral desert.

A number of philosophers defend naturalistic moral realism by appeal to an externalist semantics for moral predicates. The application of semantic externalism to moral predicates has been attacked by Terence Horgan and Mark Timmons in a series of papers that make use of their “Moral Twin Earth” thought experiment. In response, several defenders of naturalistic moral realism have claimed that the Moral Twin Earth thought experiment is misleading and yields distorted and inaccurate semantic intuitions. (...) If they are right, the intuitions generated by Moral Twin Earth cannot be appealed to in arguments against externalist moral semantics. The most developed case against the Moral Twin Earth argument that follows this strategy is found in a paper by Stephen Laurence, Eric Margolis and Angus Dawson. Here I argue that their attack on the Moral Twin Earth thought experiment fails. Laurence, Margolis and Dawson have not shown that we have reason to distrust the semantic intuitions it generates. (shrink)

Contra Michael Walzer and Jeff McMahan, neither classical just war theory nor the contemporary rules of war require or support any notion of combatant moral equality. Nations rightly accept prohibitions against punishing enemy combatants without recognizing any legal or moral right of aggressors to kill. The notion of combatant moral equality has real import only in our interpersonal -- and intrapersonal -- attitudes, since the notion effectively preempts any ground for conscientious objection. Walzer is criticized for over-emphasizing (...) our collective responses to war conduct and slighting our personal, extra-political responses. (shrink)

This book takes a major step in the philosophy of education by moving back past the Enlightenment and reinstating Aristotelian Virtue at the heart of moral education.

Moral Dilemmas is the second volume of collected essays by the eminent moral philosopher Philippa Foot, gathering the best of her work from the late 1970s to the 1990s. It fills the gap between her famous 1978 collection Virtues and Vice (now reissued) and her acclaimed monograph Natural Goodness, published in 2001. In this new collection, Professor Foot develops further her critique of the dominant ethical theories of the last fifty years, and discusses such topics as the nature (...) of moral judgement, practical rationality, and the conflict of virtue with desire and self-interest. Moral Dilemmas, alongside her other two books, completes the summation of her distinctive and lasting contribution to twentieth-century moral philosophy. (shrink)

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)

Much recent research has sought to uncover the neural basis of moral judgment. However, it has remained unclear whether "moral judgments" are sufficiently homogenous to be studied scientifically as a unified category. We tested this assumption by using fMRI to examine the neural correlates of moral judgments within three moral areas: (physical) harm, dishonesty, and (sexual) disgust. We found that the judgment ofmoral wrongness was subserved by distinct neural systems for each of the different moral (...) areas and that these differences were much more robust than differences in wrongness judgments within a moral area. Dishonest, disgusting, and harmful moral transgression recruited networks of brain regions associated with mentalizing, affective processing, and action understanding, respectively. Dorsal medial pFC was the only region activated by all scenarios judged to be morally wrong in comparison with neutral scenarios. However, this region was also activated by dishonest and harmful scenarios judged not to be morally wrong, suggestive of a domain-general role that is neither peculiar to nor predictive of moral decisions. These results suggest that moral judgment is not a wholly unified faculty in the human brain, but rather, instantiated in dissociable neural systems that are engaged differentially depending on the type of transgression being judged. (shrink)

In Working Virtue: Virtue Ethics and Contemporary Moral Problems, leading figures in the fields of virtue ethics and ethics come together to present the first ...

Moral realism of a paradigmatic sort -- Defending the parallel -- The parity premise -- Epistemic nihilism -- Epistemic expressivism : traditional views -- Epistemic expressivism : nontraditional views -- Epistemic reductionism -- Three objections to the core argument.

I argue that evolutionary strategies of kin selection and game-theoretic reciprocity are apt to generate agent-centered and agent- neutral moral intuitions, respectively. Such intuitions are the building blocks of moral theories, resulting in a fundamental schism between agent-centered theories on the one hand and agent-neutral theories on the other. An agent-neutral moral theory is one according to which everyone has the same duties and moral aims, no matter what their personal interests or interpersonal relationships. Agent-centered (...) class='Hi'>moral theories deny this and include at least some prescriptions that include ineliminable indexicals. I argue that there are no rational means of bridging the gap between the two types of theories; nevertheless this does not necessitate skepticism about the moral—we might instead opt for an ethical relativism in which the truth of moral statements is relativized to the perspective of moral theories on either side of the schism. Such a relativism does not mean that any ethical theory is as good as any other; some cannot be held in reflective equilibrium, and even among those that can, there may well be pragmatic reasons that motivate the selection of one theory over another. But if no sort of relativism is deemed acceptable, then it is hard to avoid moral skepticism. (shrink)

Based on a non-consequentialist ethical theory, this book critically examines the prevalent view that if a fetus has the moral standing of a person, it has a right to life and abortion is impermissible. Most discussion of abortion has assumed that this view is correct, and so has focused on the question of the personhood of the fetus. Kamm begins by considering in detail the permissibility of killing in non-abortion cases which are similar to abortion cases. She goes on (...) to consider the case for the permissibility of abortion in many types of pregnancies, including ones resulting from rape, voluntary pregnancy, and pregnancy resulting from a voluntary sex act, even if the fetus is considered a person. This argument emerges as part of a broader theory of creating new people responsibly. Kamm explores the implications of this argument for informed consent to abortion; responsibilities in pregnancy that is not aborted, and the significance of extra-uterine gestation devices for the permissibility of abortion. (shrink)

The main aim of this thesis is to defend moral realism. In chapter 1, I argue that moral realism is best understood as the view that (1) moral sentences have truth-value (cognitivism), (2) there are moral properties that make some moral sentences true (success-theory), and (3) moral properties are not reducible to non-moral properties (non-reductionism). Realism is contrasted with non-cognitivism, error-theory and reductionism, which, in brief, deny (1), (2) and (3), respectively. In the (...) introductory chapter, it is also argued that there are some prima facie reasons to assume that non-cognitivism and error-theory are erroneous. In chapters 2 and 3, I suggest that the two main forms of reductionism, analytic and synthetic reductionism, are mistaken. In chapter 4, I argue that the considerations in the previous chapters in relation to non-cognitivism, error-theory and reductionism provide support to moral realism. It is also suggested that these considerations make it plausible to hypothesise that moral properties depend on non-moral properties in a way I refer to as ‘the realist formula’. The realist formula confirms moral realism since it implies that moral properties are not reducible to non-moral properties. In chapters 5, 6 and 7, I argue that moral realism, much owing to the realist formula, is able to explain significant meta-ethical issues regarding moral disagreement, moral reason and moral motivation. Among other things, externalism concerning moral motivation is defended. The explanatory value of moral realism in relation to these meta-ethical issues is taken to suggest that this view is preferable to non-cognitivism, error-theory and reductionism. Some of the meta-ethical issues discussed in these chapters, particularly moral disagreement and motivation, have been thought to provide support to non-cognitivism and error-theory. I maintain that since realism, unlike reductionism, is able to counter these arguments, it justifies us in upholding the view that moral sentences have truth-value and the view that there are moral properties. In chapter 8, various objections against realism with regard to the dependence of moral properties on non-moral properties are responded to. In chapter 9, I consider an influential argument to the effect that moral properties are not involved in causal explanations. I maintain that this argument fails and that it therefore is reasonable to assume that moral properties are natural properties. However, the discussions in chapters 8 and 9 also suggest that moral realism might face problems that cannot be thoroughly discussed in this thesis. (shrink)

A "moral hazard" is a market failure most commonly associated with insurance, but also associated by extension with a wide variety of public policy scenarios, from environmental disaster relief, to corporate bailouts, to natural resource policy, to health insurance. Specifically, the term "moral hazard" describes the danger that, in the face of insurance, an agent will increase her exposure to risk. If not immediately clear, such terminology invokes a moral notion, suggesting that changing one's exposure to risk (...) after becoming insured is morally problematic. This paper challenges that position. It argues that there is nothing inherently moral about the moral hazard. It does so by arguing against three proposed claims regarding the wrongness of the moral hazard: first, the view that conceives of it as deception; then, the view that conceives of it as cheating; and finally, the view that conceives of it as stealing. (shrink)

Some defenders of the principle of alternative possibilities (PAP) have responded to the challenge of Frankfurt-style counterexamples (FSCs) to PAP by arguing that there remains a flicker of freedom -- that is, an alternative possibility for action -- left to the agent in FSCs. I argue that the flicker of freedom strategy is unsuccessful. The strategy requires the supposition that doing an act-on-one''s-own is itself an action of sorts. I argue that either this supposition is confused and leads to counter-intuitive (...) results; or, if the supposition is acceptable, then it is possible to use it to construct a FSC in which there is no flicker of freedom at all. Either way, the flicker of freedom strategy is ineffective against FSCs. Since the flicker of freedom strategy is arguably the best defense of PAP, I conclude that FSCs are successful in showing that PAP is false. An agent can act with moral responsibility without having alternative possibilities available to her. (shrink)

We respond to a number of objections raised by John Harris in this journal to our argument that we should pursue genetic and other biological means of morally enhancing human beings (moral bioenhancement). We claim that human beings now have at their disposal means of wiping out life on Earth and that traditional methods of moral education are probably insufficient to achieve the moral enhancement required to ensure that this will not happen. Hence, we argue, moral (...) bioenhancement should be sought and applied. We argue that cognitive enhancement and technological progress raise acute problems because it is easier to harm than to benefit. We address objections to this argument. We also respond to objections that moral bioenhancement: (1) interferes with freedom; (2) cannot be made to target immoral dispositions precisely; (3) is redundant, since cognitive enhancement by itself suffices. (shrink)

Nomy Arpaly rejects the model of rationality used by most ethicists and action theorists. Both observation and psychology indicate that people act rationally without deliberation, and act irrationally with deliberation. By questioning the notion that our own minds are comprehensible to us--and therefore questioning much of the current work of action theorists and ethicists--Arpaly attempts to develop a more realistic conception of moral agency.

It is far too early to say what global impact the neurocognitive and neuropsychiatric sciences will have on our intuitions about moral responsibility. And it is far too early to say whether the notion of moral responsibility will survive this impact (and if so, in what form). But it is certainly worth starting to think about the local impact that these sciences can or should have on some of our distinctions and criteria. It might be possible to use (...) some of the tools offered by these sciences in order to refine or revise some of the categories currently used, without – for the time being at least – worrying too much about the fate of the notion of moral responsibility. This is an area where a piecemeal approach might be more productive: only after an evaluation of many distinct cases and situations it will be possible to say something general about the current notion of moral responsibility. In this article, we will focus on a single clinical case: a young man who has been convicted for assault on a neighbour and whose sentence was affected by a pre-existing diagnosis of mental illness. We will use this case, and an analysis of the similarities and differences between this case and other possible cases, in order to raise some (local but important) issues about the implications that discoveries in neuropsychology and neuropsychiatry can have for the way moral responsibility is attributed to agents and, more specifically, to agents with diagnoses of mental illnesses. (shrink)

Abstract: Many philosophers believe that people who are not capable of grasping the significance of moral considerations are not open to moral blame when they fail to respond appropriately to these considerations. I contend, however, that some morally blind, or 'psychopathic,' agents are proper targets for moral blame, at least on some occasions. I argue that moral blame is a response to the normative commitments and attitudes of a wrongdoer and that the actions of morally blind (...) agents can express the relevant blame-grounding attitudes insofar as these agents possess the capacity to make judgments about non-moral reasons. (shrink)

Many prominent accounts of free will and moral responsibility make use of the idea that agents can be responsive to reasons. Call such theories Reasons accounts. In what follows, I consider the tenability of Reasons accounts in light of situationist social psychology and, to a lesser extent, the automaticity literature. In the first half of this chapter, I argue that Reasons accounts are genuinely threatened by contemporary psychology. In the second half of the paper I consider whether such threats (...) can be met, and at what cost. Ultimately, I argue that Reasons accounts can abandon some familiar assumptions, and that doing so permits us to build a more empirically plausible picture of our agency. (shrink)

Reprinted in Philosophy of Religion: An Anthology, Wadsworth, 2013, 6th edition, eds. Michael Rea and Louis Pojman. In this essay, I argue that the moral skepticism objection to what is badly named "skeptical theism" fails.

Although linguistic nativism has received the bulk of attention in contemporary innateness debates, moral nativism has perhaps an even deeper ancestry. If linguistic nativism is Cartesian, moral nativism is Platonic. Moral nativism has taken a backseat to linguistic nativism in contemporary discussions largely because Chomsky made a case for linguistic nativism characterized by unprecedented rigor. Hence it is not surprising that recent attempts to revive the thesis that we have innate moral knowledge have drawn on Chomsky’s (...) framework. I’ll argue, however, that the recent attempts to use Chomsky-style arguments in support of innate moral knowledge are uniformly unconvincing. The central argument in the Chomskian arsenal, of course, is the Poverty of the Stimulus (POS) argument. In section 1, I will set out the basic form of the POS argument and the conclusions about domain specificity and innate propositional knowledge that are supposed to follow. In section 2, I’ll distinguish 3 hypotheses about innateness and morality: rule nativism, moral principle nativism, and moral judgment nativism. In sections 3-5 I’ll then consider each of these hypotheses in turn. I’ll argue that while there is some reason to favor rule nativism, the arguments that moral principles and moral judgment derive from innate moral knowledge don’t work. The capacity for moral judgment is better explained by appeal to innate affective systems rather than innate moral knowledge. In the final section, I’ll suggest that the role of such affective mechanisms in structuring the mind complicates the standard picture about poverty of the stimulus arguments and nativism. For the affective mechanisms that influence cognitive structures can make contributions that are neither domain general nor domain specific. (shrink)

Neuroimaging studies on moral decision-making have thus far largely focused on differences between moral judgments with opposing utilitarian (well-being maximizing) and deontological (duty-based) content. However, these studies have investigated moral dilemmas involving extreme situations, and did not control for two distinct dimensions of moral judgment: whether or not it is intuitive (immediately compelling to most people) and whether it is utilitarian or deontological in content. By contrasting dilemmas where utilitarian judgments are counterintuitive with dilemmas in which (...) they are intuitive, we were able to use functional magnetic resonance imaging to identify the neural correlates of intuitive and counterintuitive judgments across a range of moral situations. Irrespective of content (utilitarian/deontological), counterintuitive moral judgments were associated with greater difficulty and with activation in the rostral anterior cingulate cortex, suggesting that such judgments may involve emotional conflict; intuitive judgments were linked to activation in the visual and premotor cortex. In addition, we obtained evidence that neural differences in moral judgment in such dilemmas are largely due to whether they are intuitive and not, as previously assumed, to differences between utilitarian and deontological judgments. Our findings therefore do not support theories that have generally associated utilitarian and deontological judgments with distinct neural systems. (shrink)

P.F. Strawson defends compatibilism by appeal to our natural commitment to the interpersonal community and the reactive attitudes. While Strawson''s compatibilist project has much to recommend it, his account of moral agency appears incomplete. Gary Watson has attempted to fortify Strawson''s theory by appeal to the notion of moral address. Watson then proceeds to argue, however, that Strawson''s theory of moral responsibility (so fortified) would commit Strawson to treating extreme evil as its own excuse. Watson also argues (...) that the reactive attitudes do not lend unequivocal support to Strawsonian compatibilism and that the reactive attitudes are sometimes sensitive to considerations which suggest an incompatibilist or skeptical diagnosis. Watson attempts to provide a Strawsonian defense against these difficulties, but he ultimately concludes that the skeptical threats raised against Strawsonian compatibilism cannot be sufficiently silenced. I believe that Watson has done Strawsonian compatibilism a great service by drawing upon the notion of moral address. In this paper I attempt to defend the Strawsonian compatibilist position, as Watson has cast it, against the problems raised by Watson. I argue against Watson that Strawson''s theory of responsibility, as well as the notion of moral address, does not commit the Strawsonian to treating extreme evil as its own excuse. I also argue that Watson misinterprets the point of certain reactive attitudes and thereby wrongly assumes that these attitudes are evidence against Strawsonian compatibilism. (shrink)

In the last forty years there has been a resurgence of interest in moral dilemmas—situations in which through no fault of a person’s own, he or she is morally required to do one thing, required to do another, but cannot do both. Some prominent figures have argued that such things could be. Opponents have marshaled several anti-dilemma arguments in response. For the most part, this debate has centered on issues in metaethics. Those metaethical questions are interesting, and resolving them (...) could (in principle, at least) settle the debate about moral dilemmas. However, this paper will show that this exclusive focus on metaethics has been a mistake. Both dilemma advocates and dilemma opponents have failed to recognize that the debate could also be settled by answering an important question in normative ethics: is it possible for there to be an absolute prohibition on allowing something to happen? If the answer is yes, then dilemmas are possible, and if the answer is no, then they are not. Furthermore, it will be argued that it is our instincts about this normative issue that truly shape our views on the dilemmas debate. After sorting out these issues, the paper argues that as yet there is no good reason to rule out the theory of dilemma advocates, and thus that the widespread rejection of moral dilemmas is not as well-founded as is often assumed. (shrink)

One of the most prevalent and influential assumptions in metaethics is that our conception of the relation between moral language and motivation provides strong support to internalism about moral judgments. In the present paper, I argue that this supposition is unfounded. Our responses to the type of thought experiments that internalists employ do not lend confirmation to this view to the extent they are assumed to do. In particular, they are as readily explained by an externalist view according (...) to which there is a pragmatic and standardized connection between moral utterances and motivation. The pragmatic account I propose states that a person’s utterance of a sentence according to which she ought to ϕ conveys two things: the sentence expresses, in virtue of its conventional meaning, the belief that she ought to ϕ, and her utterance carries a generalized conversational implicature to the effect that she is motivated to ϕ. This view also makes it possible to defend cognitivism against a well-known internalist argument. (shrink)

Do laypeople think that moral responsibility is compatible with determinism? Recently, philosophers and psychologists trying to answer this question have found contradictory results: while some experiments reveal people to have compatibilist intuitions, others suggest that people could in fact be incompatibilist. To account for this contradictory answers, Nichols and Knobe (2007) have advanced a ‘performance error model’ according to which people are genuine incompatibilist that are sometimes biased to give compatibilist answers by emotional reactions. To test for this hypothesis, (...) we investigated intuitions about determinism and moral responsibility in patients suffering from behavioural frontotemporal dementia. Patients suffering from bvFTD have impoverished emotional reaction. Thus, the ‘performance error model’ should predict that bvFTD patients will give less compatibilist answers. However, we found that bvFTD patients give answers quite similar to subjects in control group and were mostly compatibilist. Thus, we conclude that the ‘performance error model’ should be abandoned in favour of other available model that best fit our data. (shrink)

Many philosophers of the last century thought all moral judgments can be expressed using a few basic concepts — what are today called ‘thin’ moral concepts such as ‘good,’ ‘bad,’ ‘right,’ and ‘wrong.’ This was the view, fi rst, of the non-naturalists whose work dominated the early part of the century, including Henry Sidgwick, G.E. Moore, W.D. Ross, and C.D. Broad. Some of them recognized only one basic concept, usually either ‘ought’ or ‘good’; others thought there were two. (...) But they all assumed that other moral concepts, including such ‘thick’ ones as the virtue-concepts ‘courageous’ and ‘kindly,’ can be reductively analyzed using one or more thin concepts and some more or less determinate.. (shrink)

Introduction The Many Moral Realisms Geoffrey Sayre-McCord I. Introduction Recognizing the startling resurgence in realism, ...

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.

Traditionally, incompatibilism has rested on two theses. First, the familiar Principle of Alternative Possibilities says that we cannot be morally responsible for what we do unless we could have done otherwise. Accepting this principle, incompatibilists have then argued that there is no room for such alternative possibilities in a deterministic world. Recently, however, a number of philosophers have argued that incompatibilism about moral responsibility can be defended independently of these traditional theses (Ginet 2005: 604-8; McKenna 2001; Stump 1999: 322-4, (...) 2000 and 2002; van Inwagen 1983: 182-8; and Zagzebski 2000). Incompatibilists of this stripe are generally motivated by the concern that, if determinism .. (shrink)

I use the example of abortion to show that there are some unresolvable moral disagreements. I list four sources of unresolvable moral disagreement: 1) differences in the rankings of the basic evils of death, pain, disability, loss of freedom, and loss of pleasure, 2) differences in the interpretation of moral rules, 3) ideological differences in the view of human nature and human societies, and 4) differences concerning who is impartially protected by the moral rules. It is (...) this last difference that is the source of unresolvable disagreement concerning the moral acceptability of abortion. I examine the views of Don Marquis and Mary Ann Warren who present opposing arguments concerning the moral acceptability of abortion. I show that their failure to take account of this last difference leads to flaws in their arguments that show that neither has been successful in showing that their position is the uniquely correct one. (shrink)

American History X (hereafter AHX) has been accused by numerous critics of a morally dangerous cinematic seduction: using stylish cinematography, editing, and sound, the film manipulates the viewer through glamorizing an immoral and hate-filled neo-nazi protagonist. In addition, there’s the disturbing fact that the film seems to accomplish this manipulation through methods commonly grouped under the category of “fascist aesthetics.” More specifically, AHX promotes its neo-nazi hero through the use of several filmic techniques made famous by Nazi propagandist Leni Riefenstahl. (...) Now most critics admit that, in the end, the film claims to denounce racism and attempts to show us the conversion of the protagonist to the path of righteousness, but they complain that nonetheless the film (perhaps unintentionally) ends up implicitly promoting the immoral worldview it rather superficially professes to reject in its final act. This charge of hypocrisy is connected to another worry: the moral conversion in the film is said to fall flat because the intellectual resources on display to support the character’s racism are not counterbalanced by equally explicit (but superior) arguments for the anti-racist position ultimately embraced by the character. In other words, just as the devil is said to get all the good lines in Milton’s Paradise Lost, in AHX the racists get all the arguments. This has been taken to be a morally problematic flaw of the film. Critics lament that Derek’s conversion seems to result not from relevant logical inferences and valid rational argumentation but from overly simplistic and arguably egoistic insights (e.g., “has anything you've done made your life better?”) combined, perhaps, with a hackneyed cliché (in prison, one of his best friends is a black person!) In this paper I’ll attempt to rebut these charges and defend the film as a powerful, and powerfully moral, work of art. I’ll be suggesting that the seductive techniques employed allow for many viewers a degree of sympathy towards the protagonist that is crucial, both for making that character’s more horrific actions especially unsettling, and also for making his eventual conversion plausible and ultimately compelling. I’ll also argue that the manner in which his conversion is presented is in fact subtler than many critics have allowed: Derek’s transformation is not artificial or implausible but is depicted as resulting from a cumulative series of emotionally powerful life events and personal engagements. It is certainly true that it is not represented in the way some would seemingly have preferred, i.e. as straightforwardly resulting from a process of gradual intellectual improvement in Derek’s reasoning on questions of race and politics. However, I’ll argue that the decidedly emotional basis of his moral evolution is both refreshingly realistic and no hindrance to accepting his conversion as rational. Finally, properly understanding the legitimacy of the emotional foundations of much moral thought will also allow us to appreciate the ways in which our initial worries about this film’s (not insignificant) ability to persuade viewers through the engagement of emotions need not, in itself, be seen as a barrier to endorsing the film as a morally praiseworthy work. (shrink)

Recent work in various branches of philosophy has reinvigorated debate over the psychology behind moral judgment. Using Marc Hauser's categorization of theories as “Kantian,” “Humean,” or “Rawlsian” to frame the discussion, I argue that the existing evidence weighs against the Kantian model and partly in favor of both the Humean and the Rawlsian models. Emotions do play a causal role in the formation of our moral judgments, as the Humean model claims, but there are also unconscious principles shaping (...) our moral judgments, as the Rawlsian model predicts. Thus, Hauser's tripartite division of possible models of moral psychology is inadequate. Drawing on research in cognitive neuroscience, clinical and behavioral psychology, and psychopathology, I sketch a new, developmental sentimentalist model of moral psychology. I call it a “Mencian” model, after the Confucian philosopher Mencius. On this model, moral judgments are caused by emotions, but because of the way emotions are mapped onto particular actions, moral judgments unconsciously reflect certain principled distinctions. (shrink)

Empirical evidence challenges many of the assumptions that underlie traditional philosophical and commonsense conceptions of human agency. It has been suggested that this evidence threatens also to undermine free will and moral responsibility. In this paper, I will focus on the purported threat to moral responsibility. The evidence challenges assumptions concerning the ability to exercise conscious control and to act for reasons. This raises an apparent challenge to moral responsibility as these abilities appear to be necessary for (...) morally responsible agency. I will argue that this challenge collapses once the underlying conditions on moral responsibility are specified in sufficient detail. I will argue, in other words, that the empirical evidence does not support a challenge to the assumption that we are, in general, morally responsible agents. In the final section, I will suggest that empirical research on human agency is nevertheless relevant to various questions about moral responsibility. (shrink)

Integrity : a shared moral value -- Religion, nature and intuition as possible sources of moral truth -- Some distinctions and some mistakes -- Rights and procedures -- Principles that define morality -- Reasons for being moral -- Relativism -- Second order principles -- Moral vs. social, ecological and sexual values -- Moral vs. health and safety values -- Moral questions in education -- The question of moral education -- Forms of moral (...) education. (shrink)

ABSTRACT: 1. This paper argues that Epicurus had a notion of moral responsibility based on the agent’s causal responsibility, as opposed to the agent’s ability to act or choose otherwise; that Epicurus considered it a necessary condition for praising or blaming an agent for an action, that it was the agent and not something else that brought the action about. Thus, the central question of moral responsibility was whether the agent was the, or a, cause of the action, (...) or whether the agent was forced to act by something else. Actions could be attributed to agents because it is in their actions that the agents, qua moral beings, manifest themselves. 2. As a result, the question of moral development becomes all important. The paper collects and discusses the evidence for Epicurus views on moral development, i.e. (i) on how humans become moral beings and (ii) on how humans can become morally better. It becomes clear that Epicurus envisaged a complex web of hereditary and environmental factors to shape the moral aspect of a human being. 3. In line with Epicurus’ theory of moral responsibility and moral development, Epicurus ethics does not have the function of developing or justifying a moral system that allows for the effective allocation of praise and blame. Rather, for him the function of ethics – and in fact of the whole of philosophy – is to give everyone a chance to morally improve. (shrink)