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  1. Rescue and Personal Involvement: A Response to Woollard.Theron Pummer & Roger Crisp - 2020 - Analysis 80 (1):59-66.
    Fiona Woollard argues that when one is personally involved in an emergency, one has a moral requirement to make substantial sacrifices to aid others that one would not otherwise have. She holds that there are three ways in which one could be personally involved in an emergency: by being physically proximate to the victims of the emergency; by being the only person who can help the victims; or by having a personal encounter with the victims. Each of these factors is (...)
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  2. Moral Status and Agent-Centred Options.Seth Lazar - 2019 - Utilitas 31 (1):83-105.
    If we were required to sacrifice our own interests whenever doing so was best overall, or prohibited from doing so unless it was optimal, then we would be mere sites for the realisation of value. Our interests, not ourselves, would wholly determine what we ought to do. We are not mere sites for the realisation of value — instead we, ourselves, matter unconditionally. So we have options to act suboptimally. These options have limits, grounded in the very same considerations. Though (...)
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  3. Accommodating Options.Seth Lazar - 2019 - Pacific Philosophical Quarterly 100 (1):233-255.
    Many of us think we have agent-centred options to act suboptimally. Some of these involve favouring our own interests. Others involve sacrificing them. In this paper, I explore three different ways to accommodate agent-centred options in a criterion of objective permissibility. I argue against satisficing and rational pluralism, and in favour of a principle built around sensitivity to personal cost.
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  4. What We Owe to Ourselves: Essays on Rights and Supererogation.Daniel Muñoz - 2019 - Dissertation, MIT
    Some sacrifices—like giving a kidney or heroically dashing into a burning building—are supererogatory: they are good deeds beyond the call of duty. But if such deeds are really so good, philosophers ask, why shouldn’t morality just require them? The standard answer is that morality recognizes a special role for the pursuit of self-interest, so that everyone may treat themselves as if they were uniquely important. This idea, however, cannot be reconciled with the compelling picture of morality as impartial—the view that (...)
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  5. Charity and Partiality.Theron Pummer - 2019 - In David Edmonds (ed.), Ethics and the Contemporary World. Abingdon: Routledge. pp. 121-132.
    Many of us give to charities that are close to our hearts rather than those that would use our gifts to do more good, impartially considered. Is such partiality to charities acceptable? I argue that if partiality to particular people is justified, we can go SOME distance toward justifying partiality to particular charities. Even so, partiality to charities is justified in fewer cases than most people seem to believe.
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  6. Ranking Agents of Justice: When Should the Corporation Act?Athol Williams - 2018 - St Antony's International Review 14 (1):83-102.
    Theorists have argued that under certain background conditions the commercial, for-profit corporation might bear responsibility to act to advance justice. However, other agents too may be responsible to take remedial action, especially when the state defaults. This raises the question of the sequence in which the agents should act. I develop a framework that offers guidance in determining when the corporation ought to intervene to advance justice. The existing literature typically identifies responsibility-bearers solely by their capacity to remedy an unjust (...)
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  7. Collective Moral Responsibility.Sohst Wolfgang - 2017 - Berlin, Germany: xenomoi Verlag.
    This book explores a universal question of human social order: Under what circumstances and to what extent is the individual to be held morally responsible for collective events? This question reaches far beyond the intentions and actions of a particular business enterprise, state or a similar large-scale collective. The philosopher Wolfgang Sohst (Berlin, Germany) investigates the subject with unprecedented thoroughness, covering the whole range of contemporary discussion on this subject. He provides a detailed analysis of the functions of individual members (...)
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  8. Whether and Where to Give.Theron Pummer - 2016 - Philosophy and Public Affairs 44 (1):77-95.
    Effective altruists recommend that we give large sums to charity, but by far their more central message is that we give effectively, i.e., to whatever charities would do the most good per dollar donated. In this paper, I’ll assume that it’s not wrong not to give bigger, but will explore to what extent it may well nonetheless be wrong not to give better. The main claim I’ll argue for here is that in many cases it would be wrong of you (...)
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  9. Should We Prevent Deontological Wrongdoing?Re’em Segev - 2016 - Philosophical Studies 173 (8):2049-2068.
    Is there a reason to prevent deontological wrongdoing—an action that is wrong due to the violation of a decisive deontological constraint? This question is perplexing. On the one hand, the intuitive response seems to be positive, both when the question is considered in the abstract and when it is considered with regard to paradigmatic cases of deontological wrongdoing such as Bridge and Transplant. On the other hand, common theoretical accounts of deontological wrongdoing do not entail this answer, since not preventing (...)
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