The description for this book, Desert, will be forthcoming.

To be responsible for their acts, agents must both perform those acts voluntarily and in some sense know what they are doing. Of these requirements, the voluntariness condition has been much discussed, but the epistemic condition has received far less attention. In Who Knew? George Sher seeks to rectify that imbalance. The book is divided in two halves, the first of which criticizes a popular but inadequate way of understanding the epistemic condition, while the second seeks to develop (...) a more adequate alternative. It is often assumed that agents are responsible only for what they are aware of doing or bringing about--that their responsibility extends only as far as the searchlight of their consciousness. The book criticizes this "searchlight view" on two main grounds: first, that it is inconsistent with our attributions of responsibility to a broad range of agents who should but do not realize that they are acting wrongly or foolishly, and, second, that the view is not independently defensible. The book's positive view construes the crucial relation between an agent and his failure to recognize the wrongness or foolishness of what he is doing in causal terms: the agent is responsible when, and because, his failure to respond to his reasons for believing that he is acting wrongly or foolishly has its origins in the same constitutive psychology that generally does render him reason-responsive. (shrink)

In his In Praise of Blame, George Sher aims to provide an analysis and defense of blame. In fact, he aims to provide an analysis that will itself yield a defense by allowing him to argue that morality and blame "stand or fall together." He thus opposes anyone who recommends jettisoning blame while preserving morality. In this comment, I examine Sher's defense of blame. Though I am much in sympathy with Sher's strategy of defending blame by (...) providing an analysis that shows its connection to our commitment to morality, I question his execution of this strategy. Sher hopes to defend our blaming practices by showing our dispositions to them to be a merely contingent consequence of a belief-desire pair that is itself justified by whatever justifies our commitment to morality. I doubt our blaming practices can be defended in this way. In explaining my doubts, I provide a short comparison of Sher's approach with that of P. F. Strawson in "Freedom of Resentment." I suggest that we might do better by exploring the connection between our commitment to morality and our blaming practices themselves. (shrink)

Blame is an unpopular and neglected notion: it goes against the grain of a therapeutically-oriented culture and has been far less discussed by philosophers than such related notions as responsibility and punishment. This book seeks to show that neither the opposition nor the neglect is justified. The book's most important conclusion is that blame is inseperable from morality itself - that any considerations that justify us in accepting a set of moral principles must also call for the condemnation of those (...) who violate the principles. Properly understood, blame and morality must stand or fall together. (shrink)

Many people, including many contemporary philosophers, believe that the state has no business trying to improve people's characters, elevating their tastes, or preventing them from living degraded lives. They believe that governments should remain absolutely neutral when it comes to the consideration of competing conceptions of the good. One fundamental aim of George Sher's book is to show that this view is indefensible. A second complementary aim is to articulate a conception of the good that is worthy of (...) promotion by the state. The first part of the book analyses attempts to ground the neutrality thesis in the value of autonomy, respect for autonomy, the dangers of a non-neutral state, and scepticism about the good. The second part defends an objective conception of the good which remains sensitive to some of the considerations that make subjectivism attractive. (shrink)

"--Jeffrie Murphy, The Philosophical Review (forthcoming).

This book addresses two main topics—first, the morality of thought and, second, what’s involved in having a free mind. It connects these topics by arguing that to have a free mind, a person must be willing to follow his thoughts wherever they lead, and that this just isn’t possible if the person thinks that some thoughts are morally off limits. The book therefore defends the unpopular position that it is not morally wrong to have even the nastiest of attitudes, the (...) most biased of beliefs, or the vilest of fantasies. Even when some of what we think is ugly, there is beauty and value in our being able to think it. -/- . (shrink)

abstractThis paper addresses the relation between morality and private thought. It is widely agreed that government and society have no business trying to control our thoughts—that, as long as we d...

This paper is a critical discussion of the recent tendency to moralize various aspects of life that were previously viewed as private and discretionary. The paper takes as its starting point six recently unearthed moral prohibitions, and it examines the prospects for defending each as an extension of some familiar moral requirement. Its conclusion is not only that none of the extended prohibitions are defensible, but also that each impedes morality's function by limiting the ability of those whose lives it (...) governs to pursue their own aims as they see fit. (shrink)

This book offers a new and compelling account of distributive justice and its relation to choice. Unlike luck egalitarians, who treat unchosen differences in people's circumstances as sources of unjust inequality to be overcome, Sher views such differences as pervasive and unavoidable features of the human situation. Appealing to an original account of what makes us moral equals, he argues that our interest in successfully negotiating life's ever-shifting contingencies is more basic than our interest in achieving any more specific (...) goals. He argues, also, that the state's obligation to promote this interest supports a principled version of the view that what matters about resources, opportunity, and other secondary goods is only that each person have enough. The book opens up a variety of new questions, and offers a distinctive new perspective for scholars of political theory and political philosophy, and for those interested in distributive justice and luck egalitarianism. (shrink)

My aim in this essay is to explore the implications of the fact that even our most deeply held moral beliefs have been profoundly affected by our upbringing and experience—that if any of us had had a sufficiently different upbringing and set of experiences, he almost certainly would now have a very different set of moral beliefs and very different habits of moral judgment. This fact, together with the associated proliferation of incompatible moral doctrines, is sometimes invoked in support of (...) liberal policies of toleration and restraint, but the relevance of these considerations to individual moral deliberation has received less attention. In Sections II through V, I shall argue that this combination of contingency and controversy poses a serious challenge to the authority of our moral judgments. In Section VI, I shall explore a promising way of responding to this challenge. (shrink)

This book, which was completed just before Jean Hampton’s untimely death in April 1996, is an admirable hybrid. Although it successfully achieves its stated purpose of “acquaint[ing] the student of political philosophy both with [its] questions and with the various answers to them proposed by philosophers since the ancient Greeks”, it is, at the same time, quite an original work—one that can be read with real profit by professional philosophers as well as students.

The idea that we should simply live in the moment, and should not concern ourselves about the future or the past, has long been a staple of popular philosophy. In this paper, I first attempt to clarify the doctrine and then examine the case for accepting it. My conclusions are, first, that a number of its implications seem quite unpalatable; second, that the main advantages that living in the moment are said to yield are greatly overstated; and, third, that to (...) live by any version of the doctrine that was not highly watered down would be to sacrifice much of what gives meaning to our lives. (shrink)

A natural way of viewing compensation is to see it as the restoration of a good or level of well-being which someone would have enjoyed if he had not been adversely affected by the act of another. This view underlies Nozick’s assertion that “something fully compensates … person X for Y’s action A if X is no worse off receiving it, Y having done A, than X would have been without receiving it if Y had not done A”; and it (...) has been held by many others as well. Because the notion that compensation is the restoration of a good which a person would have had but for the act of another is so pervasive, I shall refer to it as the official view of compensation. One noteworthy feature of the official view is the ease with which it allows compensation to be justified in particular cases. If compensation is just the restoration of a good which one would have had if the ordinary course of things had not been disrupted, then to provide a prima facie justification of it, one need only argue that the natural course of things should not have been disrupted in the first place. (shrink)

It is widely thought to be unfair to hold people responsible, or to blame or punish them, for wrongful acts or omissions that are beyond their control. Because this principle is often taken to support incompatibilism, and because it has led many to deny the possibility of moral luck, we might expect its normative underpinnings to have been carefully scrutinized. However, surprisingly, they have not. In the current paper, I will try to fill this gap by first reconstructing, and then (...) criticizing, what I take to be the principle’s most compelling rationale. Because I will argue that that rationale is irretrievably flawed, the thrust of my discussion will be to raise doubts both about the principle itself and about the philosophical theses that it is said to support. (shrink)

Me, You, Us addresses a range of issues in moral and political philosophy and moral psychology, but are unified by their starkly individualistic view of the moral subject. They challenge recent tendencies to conceptualize normative issues in terms of relationships, collectivities, and social meanings.

According to one long-standing tradition, the organizing question of ethics is “What are we morally obligated to do?” However, many philosophers, inspired by an even older tradition, now urge a return to the question “What kind of person is it best to be?” According to these philosophers, the proper locus of evaluation is character rather than action, and the basic evaluative concept is virtue rather than duty. Following what has become common usage, I shall refer to the first approach as (...) “duty ethics” and to the second as “virtue ethics.”. (shrink)

Ethics: Essential Readings in Moral Theory is an outstanding anthology of the most important topics, theories and debates in ethics, compiled by one of the leading experts in the field. It includes sixty-six extracts covering the central domains of ethics: why be moral? the meaning of moral language morality and objectivity consequentialism deontology virtue and character value and well-being moral psychology applications: including abortion, famine relief and consent. Included are both classical extracts from Plato, Aristotle, Hume, Kant and Mill, as (...) well as contemporary classics from philosophers such as Thomas Nagel, Thomas Scanlon, Martha Nussbaum, Derek Parfit, and Peter Singer. A key feature of the anthology is that it covers the perennial topics in ethics as well as very recent ones, such as moral psychology, responsibility and experimental philosophy. Each section is introduced and placed in context by the editor, making this an ideal anthology for anyone studying ethics or ethical theory. (shrink)

Luck egalitarians maintain that inequalities are always unjust when they are due to luck, but are not always unjust when they are due to choices for which the parties are responsible. In this paper, I argue that the two halves of this formula do not fit neatly together, and that we arrive at one version of luck egalitarianism if we begin with the notion of luck and interpret responsible choice in terms of its absence, but a very different version if (...) we begin with the notion of responsible choice and interpret luck in terms of its absence. I argue, further, that the difference between the two versions is significant because many real-world inequalities fall precisely in the gap between them, and that attempts to adjudicate between them lead quickly to hard questions about the relation between equality and responsibility. (shrink)

Serena Olsaretti brings together new essays by leading moral and political philosophers on the nature of desert and justice, their relations with each other and with other values.

Many liberals believe that government should not base its decisions on any particular conception of the good life. Many believe, further, that this principle of neutrality is best defended through appeal to some normative principle about autonomy. In this essay, I shall discuss the prospects of mounting one such defense. I say only “one such defense” because neutralists can invoke the demands of autonomy in two quite different ways. They can argue, first, that because autonomy itself has such great value, (...) the state can produce the best results by simply allowing each citizen to shape his own life; or they can argue, second, that even if non-neutral policies would produce the most value, the state remains obligated to eschew them out of respect for its citizens' autonomy. Here I shall discuss only the first and more consequentialist of these arguments. (shrink)

In his response to my essay “Out of Control,” Neil Levy contests my claims that (1) we are often responsible for acts that we do not consciously choose to perform, and that (2) despite the absence of conscious choice, there remains a relevant sense in which these actions are within our control. In this reply to Levy, I concede that claim (2) is linguistically awkward but defend the thought that it expresses, and I clarify my defense of claim (1) by (...) distinguishing my position from attributionism. (shrink)

A number of philosophers from Hume on have claimed that it does not make sense to blame people for acting badly unless their bad acts were rooted in their characters. In this paper, I distinguish a stronger and a weaker version of this claim. The claim is false, I argue, if it is taken to mean that agents can only be blamed for bad acts when those acts are manifestations of character paws. However, what is both true and important is (...) the weaker claim that an act is not blameworthy unless it is rooted in some enduring aspect or aspects of the agent's character that may or may not be flaws, and that, if flaws, may or may not be bad in the same way that the act itself is. (shrink)

It seems plausible to suppose that (a) the vocabulary of action is distinct from and irreducible to that of mere movement, And (b) the causal laws of the natural sciences are couched solely in terms of the latter vocabulary. From these two suppositions, The falsehood of determinism has sometimes been said to follow. I argue that whether this does follow depends on our conception of causal explanation; on the interpretation of this concept that seems to me the most interesting, The (...) falsehood of determinism follows only given the supplementary premise that there are no correlations between the relevant movement-Descriptions and action-Descriptions. But those who propose the two-Vocabularies argument have not shown the impossibility of establishing these correlations, And so have not proven determinism false. (shrink)

ABSTRACT The question that this paper seeks to answer is that of whether the resistance to change that characterizes the conservative temperament has any rational basis. More precisely, my question is whether we have good grounds for accepting any version of the principle that if something exists then we need a reason to change it but don’t need a reason to keep it. The paper defends a version of this principle whose scope is restricted to familiar traditions and customs on (...) the one hand, and aging artifactual objects (houses, cars, toasters, and the like) on the other. The argument for that principle is that our current traditions and artifacts stand in various relations to the purposive activities of past agents—a different relation in each case—that give rise to presumptive but easily overridden reasons for their preservation. (shrink)