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Determinism, Moral Responsibility and Retribution

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Abstract

In this article, we will identify two issues that deserve greater attention from those researching lay people’s attitudes to moral responsibility and determinism. The first issue concerns whether people interpret the term “moral responsibility” in a retributive way and whether they are motivated to hold offenders responsible for pre-determined behaviour by considerations other than retributivism, e.g. the desires to condemn the action (as opposed to the actor) and to protect society. The second issue concerns whether explicitly rejecting moral responsibility and retributivism, after reading about determinism, would have any impact on “implicit” retributivism when recommending a sentence for a hypothetical offender. We will report the results of an exploratory study that investigated these questions. Our preliminary findings raise the possibility that a significant proportion of participants either i) may not interpret “moral responsibility” in the basic, retributive sense of the term, which is at issue in the determinism debate, or ii) may be unconsciously motivated by non-retributive considerations to judge that the offender is morally responsible, in the basic, retributive sense. If this is confirmed by future research, a wider implication would be that theorists’ arguments against retributivism are more likely to affect public attitudes to punishment when non-retributive ways of achieving important punishment goals are emphasised. Our preliminary findings also suggested that explicit retributivism did not correlate with implicit retributivism (although it seems that the explicit rejection of retributivism did correlate with more lenient sentencing). If this is confirmed in future research, it would imply that free will theorists who wish to affect public attitudes toward punishment should, when communicating their research to the public, give detailed consideration to the implications for sentencing.

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Notes

  1. Although important philosophical writings on free will have occasionally been mentioned by the judiciary. See R v Smith (Morgan) [2001] 1 A.C. 146, per Lord Hoffman at p167, citing Strawson, P. 2008. Freedom and resentment and other essays. New York: Routledge. For a discussion of how applied ethics might have more impact on society see [11].

  2. This is in line with previous research on “Part V: Explicit versus implicit retributivism” [36]. However, this previous research had not examined the effect of reading about determinism on explicit and implicit retributivism.

  3. The study reported in this article investigated whether lay people considered moral responsibility to be incompatible with “biopsychosocial determinism”. This idea implies that every decision a person makes is the result of a set of biological, psychological and social factors that were sufficient to guarantee that the person would make exactly that decision. When describing biological factors, our study explicitly mentioned the brain’s role in decision-making, because in recent years, evidence from brain science has been among the main reasons that theorists have cited for taking determinism seriously and for questioning our current practices of holding offenders responsible and subjecting them to retributive punishment.

  4. However, in those rare cases where someone cannot care at all about the reasons against committing serious crimes, like murder, some compatibilists argue that this suggests she does not fully understand those reasons and might relieve her from responsibility on that basis, see, e.g. [25].

  5. Some compatibilists, have defended “historical” pre-conditions for moral responsibility, which require that the agential characteristics in virtue of which a person is responsible (e.g. one’s rational capacities and values) must not have the “wrong type” of causal history. For example, Haji’s account would rule out a history that involves extreme manipulation by others, such as indoctrination or interference by a malevolent neuroscientist: Haji, I., 1998. Moral appraisability: Puzzles, proposals, and perplexities. Oxford: Oxford University Press. However, causation by “normal” factors, not involving manipulation (e.g. genetic factors), would not undermine responsibility on this account, even if these factors make it inevitable that one will develop into the kind of person who behaves immorally.

  6. This article uses the phrase “desire to punish” in a broad sense that is intended to be neutral on the issues such as whether a) participants were motivated by the thought that the offender ought to be punished and by the perception that holding him responsible was a necessary step before that could happen or b) whether participants’ desire to punish was more like an affective “gut reaction” that motivated their use of responsibility-related terms without any process of conscious reasoning. For a discussion of the different possibilities see [35].

  7. Research by Joshua Knobe [34] in particular has been very widely discussed and has proved highly replicable: Cova, F. et al. 2018. Estimating the reproducibility of experimental philosophy. Review of Philosophy and Psychology. Although there have been various explanations of Knobe’s findings, explanations in terms of motivation by the desire to punish or blame have been especially influential.

  8. Interestingly, members of the group who read about the robber were, after reading this scenario, also significantly more likely to report belief that free will exists in general, compared to members of the group who read about the forager, suggesting that the desire to punish also promotes belief in free will in general.

  9. Shariff et al. also used certain items from the FAD and FAD-Plus tools for measuring participants’ belief in free will, but they did not select any of the items designed to measure belief in determinism. Paulhus, D. L., & Margesson, A. 1994. Free Will and Scientific Determinism (FAD-4) scale. Unpublished instrument, University of British Columbia, Vancouver, BC, Canada and Paulhus, D. L., & Carey, J. M. 2011. The FAD–Plus: Measuring lay beliefs regarding free will and related constructs. Journal of personality assessment, 93(1), 96–104. For an illuminating discussion of the limitations of these tools see [41]. One of Shariff et al’s four studies contained a reference to determinism in a manipulation check: “to what degree do you believe that humans have free will in the sense that we can consciously generate spontaneous choices and actions, not fully determined by prior events?”. However, this statement is very brief and participants may not have fully understood/paid attention to the phrase “determined by prior events” and may have focused on the word “consciously”, given the focus of the main passage they were asked to read. Furthermore, for this item to distinguish between compatibilists and incompatibilists it would have to be made clearer that the statement is asserting that free will requires indeterminism, as opposed to asserting that we have free will and our actions happen not to be determined.

  10. However, the questions we investigated concerned the compatibility between responsibility and determinism. If we were to use the FWI in future research to investigate the questions raised in this article, we would need to alter the wording of the responsibility items.

  11. This is in line with previous research on “Part V: Explicit versus implicit retributivism” [36]. However, this previous research had not examined the effect of reading about determinism on explicit and implicit retributivism.

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We are grateful to the Carnegie Trust for funding this research and to the journal editor and reviewers for their comments.

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Shaw, E., Blakey, R. Determinism, Moral Responsibility and Retribution. Neuroethics 13, 99–113 (2020). https://doi.org/10.1007/s12152-019-09403-w

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