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  1. Finlay's Radical Altruism.Gerald Hull - manuscript
    The question “Why should I be moral?” has long haunted normative ethics. How one answers it depends critically upon one’s understanding of morality, self-interest, and the relation between them. Stephen Finlay, in “Too Much Morality”, challenges the conventional interpretation of morality in terms of mutual fellowship, offering instead the “radical” view that it demands complete altruistic self-abnegation: the abandonment of one’s own interests in favor of those of any “anonymous” other. He ameliorates this with the proviso that there is no (...)
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  2. Acts, Attitudes, and Rational Choice.Douglas W. Portmore - manuscript
    In this paper, I argue that we have obligations not only to perform certain actions, but also to have certain attitudes (such as desires, beliefs, and intentions), and this despite the fact that we rarely, if ever, have direct voluntary control over our attitudes. Moreover, I argue that whatever obligations we have with respect to actions derive from our obligations with respect to attitudes. More specifically, I argue that an agent is obligated to perform an action if and only if (...)
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  3. Maximalism and Rational Control.Douglas W. Portmore - manuscript
    Maximalism is the view that if an agent is permitted to perform a certain type of action (say, baking), this is in virtue of the fact that she is permitted to perform some instance of this type (say, baking a pie), where φ-ing is an instance of ψ-ing if and only if φ-ing entails ψ-ing but not vice versa. Now, the point of this paper is not to defend maximalism, but to defend a certain account of our options that when (...)
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  4. Morality, Rationality, and Performance Entailment.Douglas W. Portmore - manuscript
    The performance of one option can entail the performance of another. For instance, baking an apple pie entails baking a pie. Now, suppose that both of these options—baking a pie and baking an apple pie—are permissible. This raises the issue of which, if either, is more fundamental than the other. Is baking a pie permissible because it’s permissible to bake an apple pie? Or is baking an apple pie permissible because it’s permissible to bake a pie? Or are they equally (...)
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  5. Precautionary Paralysis.J. E. H. Simon - manuscript
    A brief examination of the self-negating quality of the precautionary principle within the context of environmental ethics, and its consequent failure, as an ethical guide, to justify large-scale regulation of atmospheric cabon dioxide emissions.
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  6. From rational self-interest to liberalism: a hole in Cofnas’s debunking explanation of moral progress.Marcus Arvan - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Michael Huemer argues that cross-cultural convergence toward liberal moral values is evidence of objective moral progress, and by extension, evidence for moral realism. Nathan Cofnas claims to debunk Huemer’s argument by contending that convergence toward liberal moral values can be better explained by ‘two related non-truth-tracking processes’: self-interest and its long-term tendency to result in social conditions conducive to greater empathy. This article argues that although Cofnas successfully debunks Huemer’s convergence argument for one influential form of moral realism – Robust (...)
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  7. damage, flourishing, and two sides of morality.Adam Morton - forthcoming - Eshare: An Iranian Journal of Philosophy 1 (1).
    I explore how considerations about psychological damage connect with moral theories.
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  8. Varieties of Normative Explanation.Pekka Väyrynen - forthcoming - In David Copp & Connie Rosati (eds.), The Oxford Handbook of Metaethics. Oxford University Press.
    Philosophers pursue a number of different explanatory projects when explaining various sorts of normative phenomena. This chapter takes some steps towards understanding this variety. I lay some general ground about explanation. I describe some key axes of debate about explanations that first-order normative inquiry typically seeks to state and defend. And I briefly discuss how two other sorts of normative explanation that seem more concerned with the foundations of normative domains like ethics and practical reason might be understood and how (...)
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  9. The American Founding Documents and Democratic Social Change: A Constructivist Grounded Theory.A. I. Forde - 2023 - Dissertation, Walden University
    Existing social disparities in the United States are inconsistent with the promise of democracy; therefore, there was a need for critical conceptualization of the first principles that undergird American democracy and the genesis of democratic social change in America. This constructivist grounded theory study aimed to construct a grounded theory that provides an understanding of the process of American democratic social change as it emerged from the nation’s founding documents. A post hoc polytheoretical framework including Foucault’s, Bourdieu’s, and Marx and (...)
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  10. A Framework for Personal Respiratory Ethics.Ian Goddard - 2023 - Journal of Health Ethics 19 (1).
    The Covid-19 pandemic raises the need for an ethical framework that addresses the unique ethical challenges and questions arising from airborne infectious diseases. For example, are we ever ethically obliged to wear a face mask? If so, why and when? The Respiratory Ethics Framework (REF) herein proposes pathways to answers grounded in ethical norms and the moral principles of non-harm, beneficence and respect for personal autonomy. REF is a personal ethics wherein your ethical duty to increase your respiratory hygiene efforts—such (...)
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  11. Parfit's Ethics.Richard Yetter Chappell - 2021 - Cambridge University Press.
    Derek Parfit was one of the most important and influential moral philosophers of the late 20th and early 21st centuries. This Element offers a critical introduction to his wide-ranging ethical thought, focusing especially on his two most significant works, Reasons and Persons and On What Matters, and their contribution to the consequentialist moral tradition. Topics covered include: rationality and objectivity, distributive justice, self-defeating moral theories, Parfit's Triple Theory, personal identity, and population ethics.
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  12. Whence the Demand for Ethical Theory?Damian Cueni & Matthieu Queloz - 2021 - American Philosophical Quarterly 58 (2):135-46.
    Where does the impetus towards ethical theory come from? What drives humans to make values explicit, consistent, and discursively justifiable? This paper situates the demand for ethical theory in human life by identifying the practical needs that give rise to it. Such a practical derivation puts the demand in its place: while finding a home for it in the public decision-making of modern societies, it also imposes limitations on the demand by presenting it as scalable and context-sensitive. This differentiates strong (...)
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  13. The Rise of the "Other" and the Fall of the "Self": from Hegel to Derrida.Asghari Muhammad & Karimi Bayan - 2021 - Quarterly Journal of Philosophical Investigations 15 (36):228-244.
    Since time immemorial, due to its metaphysically grounded perspective, western philosophy has not been able to detach itself from the egoistic outlook, and thus, the interaction with the "other” had no role in this philosophy. The world has always been interpreted from the perspective of "self" ignoring the "other". Reviewing this mode of thought from Ancient Greece to Modern Age, one can reveal a kind of repression and forgetfulness of "alterity" and difference which Levinas has well highlighted in his philosophy. (...)
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  14. Pragmatist Metaethics: an Approach to Moral Truths and Moral Inquiry.Iosifia Symeonidou - 2021 - Dissertation, University of Sussex
    Pragmatism is typically understood as a philosophy embedded in scientific inquiry. Thinkers, like Charles Peirce (1877), C.I. Lewis (1923) and Susan Haack (1998) envisioned pragmatism and its scientific inquiry as a method of systematizing our beliefs and acquiring knowledge. They thought that scientific practice and its implied standards, techniques, and values is the only source of hope for scientific and philosophical progress. In this dissertation, I construct a pragmatic approach to the meta-ethical questions of our moral truths, beliefs and principles (...)
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  15. Sweatshops and Free Action: The Stakes of the Actualism/Possibilism Debate for Business Ethics.Travis Timmerman & Abe Zakhem - 2021 - Journal of Business Ethics 171 (4):683-694.
    Whether an action is morally right depends upon the alternative acts available to the agent. Actualists hold that what an agent would actually do determines her moral obligations. Possibilists hold that what an agent could possibly do determines her moral obligations. Both views face compelling criticisms. Despite the fact that actualist and possibilist assumptions are at the heart of seminal arguments in business ethics, there has been no explicit discussion of actualism and possibilism in the business ethics literature. This paper (...)
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  16. Derivation of Morality from Prudence.Marcus Arvan - 2020 - In Neurofunctional Prudence and Morality: A Philosophical Theory. New York: Routledge. pp. 60-94.
    This chapter derives and refines a novel normative moral theory and descriptive theory of moral psychology--Rightness as Fairness--from the theory of prudence defended in Chapter 2. It briefly summarizes Chapter 2’s finding that prudent agents typically internalize ‘moral risk-aversion’. It then outlines how this prudential psychology leads prudent agents to want to know how to act in ways they will not regret in morally salient cases, as well as to regard moral actions as the only types of actions that satisfy (...)
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  17. Neurofunctional Prudence and Morality: A Philosophical Theory.Marcus Arvan - 2020 - New York, USA: Routledge.
    This book outlines a unified theory of prudence and morality that merges a wide variety of findings in behavioral neuroscience with philosophically sophisticated normative theorizing. Chapter 1 lays out the emerging behavioral neuroscience of prudence and morality. Chapter 2 then outlines a new theory of prudence as fairness to oneself across time. Chapter 3 then derives a revised version of my 2016 moral theory--Rightness as Fairness--from this theory of prudence, showing how the theory of prudence defends Rightness as Fairness against (...)
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  18. Dewey's Independent Factors in Moral Action [preprint].Steven Fesmire - 2020 - In Roberto Frega & Steven Levine (eds.), John Dewey’s Ethical Theory: The 1932 Ethics. New York: Routledge. pp. 18-39.
    Drawing on archival and published sources from 1926 to 1932, this chapter analyzes “Three Independent Factors in Morals” (1930) as a blueprint to Dewey’s chapters in the 1932 Ethics. The 1930 presentation is Dewey’s most concise and sophisticated critique of the quest in ethical theory for the central and basic source of normative justification. He argued that moral situations are heterogeneous in their origins and operations. They elude full predictability and are not controllable by the impositions of any abstract monistic (...)
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  19. The Epistemology of Group Duties: What We Know and What We Ought to do.Anne Schwenkenbecher - 2020 - Journal of Social Ontology (1):91-100.
    In Group Duties, Stephanie Collins proposes a ‘tripartite’ social ontology of groups as obligation-bearers. Producing a unified theory of group obligations that reflects our messy social reality is challenging and this ‘three-sizes-fit-all’ approach promises clarity but does not always keep that promise. I suggest considering the epistemic level as primary in determining collective obligations, allowing for more fluidity than the proposed tripartite ontology of collectives, coalitions and combinations.
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  20. Moral Uncertainty and the Criminal Law.Christian Barry & Patrick Tomlin - 2019 - In Kimberly Ferzan & Larry Alexander (eds.), Handbook of Applied Ethics and the Criminal Law. Palgrave.
    In this paper we introduce the nascent literature on Moral Uncertainty Theory and explore its application to the criminal law. Moral Uncertainty Theory seeks to address the question of what we ought to do when we are uncertain about what to do because we are torn between rival moral theories. For instance, we may have some credence in one theory that tells us to do A but also in another that tells us to do B. We examine how we might (...)
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  21. Against the fallacy of Education as a source of Ethics.Spyridon Kakos - 2019 - MCDSARE 3:33-41.
    For centuries, the major story of enlightenment was that education is and should be the cornerstone of our society. We try to educate people to make them respectable members of society, something which we inherently relate to being "better persons", firmly believing that education makes humans less prone to evil. Today, modern research seems to validate that premise: statistics verify that more education results to less crime. But is this picture accurate and does this mean anything regarding morality per se? (...)
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  22. On Keeping Things in Proportion.Adam Lovett & Stefan Riedener - 2019 - Journal of Ethics and Social Philosophy 16 (3).
    Formula One isn’t very important. You can't care about it too much. The refugee crisis is more important. You can care about it much more. In this paper we investigate how important something is. By ‘importance’ we mean how much it is fitting to care about a thing. We explore a view about this which we call Proportionalism. This view says that a thing’s importance depends on that thing’s share of the world’s total value. The more of what matters there (...)
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  23. Making Morality Work, written by Holly M. Smith. [REVIEW]Simon Rosenqvist - 2019 - Utilitas 31:353-355.
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  24. The Problem with Person‐Rearing Accounts of Moral Status.Travis Timmerman & Bob Fischer - 2019 - Thought: A Journal of Philosophy 8 (2):119-128.
    Agnieszka Jaworska and Julie Tannenbaum recently developed the ingenious and novel person‐rearing account of moral status, which preserves the commonsense judgment that humans have a higher moral status than nonhuman animals. It aims to vindicate speciesist judgments while avoiding the problems typically associated with speciesist views. We argue, however, that there is good reason to reject person‐rearing views. Person‐rearing views have to be coupled with an account of flourishing, which will (according to Jaworska and Tannenbaum) be either a species norm (...)
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  25. Le sens du travail et la philosophie d'Alexandre Kojève.Yusuke Kaneko - 2018 - Problemata 9 (2):63-79.
    One can work for another person, probably for all the others in an ethical way, and not for money. This is the main idea pursued in this article. When it comes to labour, we are inclined to deal with Marx. But even Marx apparently did not notice this ethical side of labour, because his focus was mainly on the creation of value, which was common among thinkers at that time, such as Locke and Smith. In contrast, Hegel consistently tackled the (...)
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  26. Learning to be Reliable: Confucius' Analects.Karyn L. Lai - 2018 - In Karyn L. Lai, Rick Benitez & Hyun Jin Kim (eds.), Cultivating a Good Life in Early Chinese and Ancient Greek Philosophy Perspectives and Reverberations. Bloomsbury. pp. 193-207.
    In the Lunyu, Confucius remarks on the implausibility—or impossibility—of a life lacking in xin 信, reliability (2.22). In existing discussions of Confucian philosophy, this aspect of life is often eclipsed by greater emphasis on Confucian values such as ren 仁 (benevolence), li 禮 (propriety) and yi 義 (rightness). My discussion addresses this imbalance by focusing on reliability, extending current debates in two ways. First, it proposes that the common translation of xin as denoting coherence between a person’s words and deeds (...)
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  27. Making sense of collective moral obligations: A comparison of existing approaches.Anne Schwenkenbecher - 2018 - In Kendy Hess, Violetta Igneski & Tracy Lynn Isaacs (eds.), Collectivity: Ontology, Ethics, and Social Justice. London: Rowman and Littlefield. pp. 109-132.
    We can often achieve together what we could not have achieved on our own. Many times these outcomes and actions will be morally valuable; sometimes they may be of substantial moral value. However, when can we be under an obligation to perform some morally valuable action together with others, or to jointly produce a morally significant outcome? Can there be collective moral obligations, and if so, under what circumstances do we acquire them? These are questions to which philosophers are increasingly (...)
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  28. Responsibility Without Wrongdoing or Blame.Julie Tannenbaum - 2018 - Oxford Studies in Normative Ethics 7:124-148.
    In most discussions of moral responsibility, an agent’s moral responsibility for harming or failing to aid is equated with the agent’s being blameworthy for having done wrong. In this paper, I will argue that one can be morally responsible for one’s action even if the action was not wrong, not blameworthy, and not the result of blameworthy deliberation or bad motivation. This makes a difference to how we should relate to each other and ourselves in the aftermath. Some people have (...)
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  29. Rawls’s Justification Model for Ethics: What Exactly Does It Justify?Necip Fikri Alican - 2017 - Humanitas 30 (1/2):112–147.
    John Rawls is famous for two things: his attempt to ground morality in rationality and his conception of justice as fairness. He has developed and polished both in conjunction over the course of half a century. Yet the moral principles he advocates have always been more doctrinaire than the corresponding justification model should have ever allowed with design details explicitly promising objectivity. This article goes to the beginning, or to a reasonable proxy for it, in the “Outline of a Decision (...)
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  30. Normativity without dualism: Connecting the dots between natural and social sciences.A. N. de Brito & Adriano Naves de Brito - 2017 - Dissertatio 45 (S5):3-21.
    The normative phenomenon is ubiquitous in human interactions, emerging in a wide range of fields studied by social science and considered as one of the essential traits of human’s way of life. The modern subjectivist tradition of social science has been based on a model in which elements like self, freedom and reason play the most relevant roles in explaining normativity by connecting beliefs to behaviors by means of motives that are non-reducible to preferences, desires or impulses. In this paper (...)
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  31. Means, Ends, and Persons: The Meaning and Psychological Dimensions of Kant's Humanity Formula, by Robert Audi: New York: Oxford University Press, 2016, pp. xvi + 171, £29.99. [REVIEW]Paul Formosa - 2017 - Australasian Journal of Philosophy 95 (2):412-412.
    Book review of 'Means, Ends, and Persons: The Meaning and Psychological Dimensions of Kant's Humanity Formula, by Robert Audi, OUP'.
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  32. Marino, Patricia. Moral Reasoning in a Pluralistic World.Montreal: McGill-Queens University Press, 2015. Pp. 216. $27.95. [REVIEW]Uri D. Leibowitz - 2017 - Ethics 127 (3):792-797.
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  33. Consumer Choice and Collective Impact.Julia Nefsky - 2017 - In Anne Barnhill, Mark Budolfson & Tyler Doggett (eds.), The Oxford Handbook of Food Ethics. Oxford University Press. pp. 267-286.
    Taken collectively, consumer food choices have a major impact on animal lives, human lives, and the environment. But it is far from clear how to move from facts about the power of collective consumer demand to conclusions about what one ought to do as an individual consumer. In particular, even if a large-scale shift in demand away from a certain product (e.g., factory-farmed meat) would prevent grave harms or injustices, it typically does not seem that it will make a difference (...)
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  34. Squaring the Epicurean Circle: Friendship and Happiness in the Garden.Benjamin Rossi - 2017 - Ancient Philosophy 37 (1):153-168.
    Epicurean ethics has been subject to withering ancient and contemporary criticism for the supposed irreconcilability of Epicurus’s emphatic endorsement of friendship and his equally clear and striking ethical egoism. Recently, Matthew Evans (2004) has suggested that the key to a plausible Epicurean response to these criticisms must begin by understanding why friendship is valuable for Epicurus. In the first section of this paper I develop Evans’ suggestion further. I argue that a shared conception of the human telos and of what (...)
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  35. Multi-dimensional consequentialism and degrees of rightness.Vuko Andrić & Attila Tanyi - 2016 - Philosophical Studies 173 (3):711-731.
    In his recent book, The Dimensions of Consequentialism, Martin Peterson puts forward a new version of consequentialism that he dubs ‘multidimensional consequentialism’. The defining thesis of the new theory is that there are irreducible moral aspects that jointly determine the deontic status of an act. In defending his particular version of multidimensional consequentialism, Peterson advocates the thesis—he calls it DEGREE—that if two or more moral aspects clash, the act under consideration is right to some non-extreme degree. This goes against the (...)
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  36. Rightness as Fairness: A Moral and Political Theory.Marcus Arvan - 2016 - New York: Palgrave MacMillan.
    This book argues that moral philosophy should be based on seven scientific principles of theory selection. It then argues that a new moral theory—Rightness as Fairness—satisfies those principles more successfully than existing theories. Chapter 1 explicates the seven principles of theory-selection, arguing that moral philosophy must conform to them to be truth-apt. Chapter 2 argues those principles jointly support founding moral philosophy in known facts of empirical moral psychology: specifically, our capacities for mental time-travel and modal imagination. Chapter 2 then (...)
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  37. Rightness as Fairness.Marcus Arvan - 2016 - In Rightness as Fairness: A Moral and Political Theory. New York: Palgrave MacMillan. pp. 153-201.
    Chapter 1 of this book argued that moral philosophy should be based on seven principles of theory selection adapted from the sciences. Chapter 2 argued that these principles support basing normative moral philosophy on a particular problem of diachronic instrumental rationality: the ‘problem of possible future selves.’ Chapter 3 argued that a new moral principle, the Categorical-Instrumental Imperative, is the rational solution to this problem. Chapter 4 argued that the Categorical-Instrumental Imperative has three equivalent formulations akin to but superior to (...)
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  38. “Comparativism: The Ground of Rational Choice,” in Errol Lord and Barry McGuire, eds., Weighing Reasons , 2016.Ruth Chang - 2016 - In Errol Lord & Barry Maguire (eds.), Weighing Reasons. Oup Usa. pp. 213-240.
    What, normatively speaking, are the grounds of rational choice? This paper defends ‘comparativism’, the view that a comparative fact grounds rational choice. It examines three of the most serious challenges to comparativism: 1) that sometimes what grounds rational choice is an exclusionary-type relation among alternatives; 2) that an absolute fact such as that it’s your duty or conforms to the Categorial Imperative grounds rational choice; and 3) that rational choice between incomparables is possible, and in particular, all that is needed (...)
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  39. Deriving Moral Considerability from Leopold’s A Sand County Almanac.Ben Dixon - 2016 - Ethics, Policy and Environment 19 (2):196-212.
    I argue that a reasonable understanding of Leopold’s ‘Land Ethic’ is one that identifies possession of health as being a sufficient condition for moral consideration. With this, Leopold extends morality not only to biotic wholes, but to individual organisms, as both can have their health undermined. My argument centers on explaining why Leopold thinks it reasonable to analogize ecosystems both to an organism and to a community: both have a health. My conclusions undermine J. Baird Callicott’s rhetorical dismissal of the (...)
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  40. Heroische Lebenskunst – Nietzsches Rangordnung der Lebensformen.Manuel Dr Knoll - 2016 - In Günther Gödde, Nicolaus Loukidelis & Jörg Zirfas (eds.), Nietzsche und die Lebenskunst. Ein philosophisch-psychologisches Kompendium, Stuttgart. Stuttgart: Metzler. pp. 299-306.
    This article examines Nietzsche’s understanding of happiness and a good life going back to the ancient roots of his thought. It claims that his understanding is oriented by the category of a “form of life” (bios), which is central for Plato’s and Aristotle’s thought on a good and happy life. Like Nietzsche, both ancient philosophers place a life of contemplation at the top of the hierarchy of forms of life. The article argues that Nietzsche should be interpreted as a proponent (...)
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  41. A Critical Survey of Some Recent Philosophical Research in China.Xingming Hu - 2016 - Philosophia 44 (4):971-998.
    In this paper, I survey some recent literature produced by the established Chinese philosophers who regularly publish in Chinese philosophy journals and work in Mainland China. Specifically, I review the recent research of these philosophers in two areas: Chinese Philosophy and epistemology. In each area, I focus on two topics that have caught the attention of a lot of Chinese philosophers. I argue that the Chinese philosophers’ research on these topics has two prevalent problems: (i) a lot of arguments they (...)
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  42. Heraclitean Critique of Kantian and Enlightenment Ethics Through the Fijian ethos.Erman Kaplama - 2016 - Cosmos and History 12 (1):143-165.
    Kant makes a much-unexpected confession in a much-unexpected place. In the Criticism of the third paralogism of transcendental psychology of the first Critique Kant accepts the irrefutability of the Heraclitean notion of universal becoming or the transitory nature of all things, admitting the impossibility of positing a totally persistent and self-conscious subject. The major Heraclitean doctrine of panta rhei makes it impossible to conduct philosophical inquiry by assuming a self-conscious subject or “I,” which would potentially be in constant motion like (...)
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  43. The Challenges of Extreme Moral Stress: Claudia Card's Contributions to the Formation of Nonideal Ethical Theory.Kathryn J. Norlock - 2016 - Metaphilosophy 47 (4-5):488-503.
    Open Access: This essay argues that Claudia Card numbers among important contributors to nonideal ethical theory, and it advocates for the worth of NET. Following philosophers including Lisa Tessman and Charles Mills, the essay contends that it is important for ethical theory, and for feminist purposes, to carry forward the interrelationship that Mills identifies between nonideal theory and feminist ethics. Card's ethical theorizing assists in understanding that interrelationship. Card's philosophical work includes basic elements of NET indicated by Tessman, Mills, and (...)
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  44. Relationships and Respect for Persons.Linda Radzik - 2016 - Windsor Studies in Argumentation, Vol. 4.
    Many theorists writing on the aftermath of wrongdoing have been influenced by Trudy Govier’s emphasis on interpersonal relationships. But George Sher has recently challenged this talk of relationships. Read descriptively, he argues, claims about the interpersonal effects of wrongdoing are either exaggerated or false. Read normatively, relationships add nothing to more traditional moral theory. In this essay, I argue that Govier’s relational framework both avoids Sher’s dilemma and enables her to develop the notion of respect for persons in ways that (...)
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  45. Diversity and Felicity: Hobbes’s Science of Human Flourishing.Ericka L. Tucker - 2016 - Science Et Esprit 68 (1):35-47.
    We do not generally take the Hobbesian project to be one that encourages human flourishing. I will argue that it is; indeed, I will propose that Hobbes attempts the first modern project to provide for the possibility of the diversity of human flourishing in the civil state. To do so, I will draw on the recent work of Donald Rutherford, who takes Hobbes to be a eudaimonist in the Aristotelian tradition.
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  46. Verantwortung oder Pflicht? Zur Frage der Aktualität und Unterscheidbarkeit zweier philosophischer Grundbegriffe.Valentin Beck - 2015 - Zeitschrift für Praktische Philosophie 2 (2):165-202.
    Im diesem Aufsatz nehme ich die Popularität des Verantwortungsbegriffs in der Alltagssprache zum Anlass, um seinem Verhältnis zum Pflichtbegriff auf den Grund zu gehen. Dabei unterziehe ich den Verantwortungsbegriff zunächst einer allgemeinen Analyse. Anschließend diskutiere ich in Gestalt von Indeterminismus, Amoralismus und Interaktionismus drei Modi der missbräuchlichen Verwendung dieses Begriffs. Dabei handelt es sich jedoch bei genauerer Betrachtung um allgemeine rhetorische Verschleierungsstrategien, die nicht an die Verwendung des Verantwortungsbegriffs gebunden sind, sondern in der kommunikativen Bezugnahme auf moralische Forderungen generell auftreten (...)
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  47. Consequentialism about Meaning in Life.Ben Bramble - 2015 - Utilitas 27 (4):445-459.
    What is it for a life to be meaningful? In this article, I defend what I call Consequentialism about Meaning in Life, the view that one's life is meaningful at time t just in case one's surviving at t would be good in some way, and one's life was meaningful considered as a whole just in case the world was made better in some way for one's having existed.
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  48. The Core of Care Ethics.Stephanie Collins - 2015 - New York: Palgrave-Macmillan.
    The ethics of care has flourished in recent decades yet we remain without a succinct statement of its core theoretical commitment. This book uses the methods of analytic philosophy to argue for a simple care ethical slogan: dependency relationships generate responsibilities. It uses this slogan to unify, specify and justify the wide range of views found within the care ethical literature.
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  49. review of Nathalie Maillard "Faut-il être minimaliste en éthique ?". [REVIEW]Pierre Landou - 2015 - L'Oeil de Minerve 2015.
    Recension de "Faut-il être minimaliste en éthique ?" de Nathalie Maillard.
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  50. Moral ignorance and blameworthiness.Elinor Mason - 2015 - Philosophical Studies 172 (11):3037-3057.
    In this paper I discuss various hard cases that an account of moral ignorance should be able to deal with: ancient slave holders, Susan Wolf’s JoJo, psychopaths such as Robert Harris, and finally, moral outliers. All these agents are ignorant, but it is not at all clear that they are blameless on account of their ignorance. I argue that the discussion of this issue in recent literature has missed the complexities of these cases by focusing on the question of epistemic (...)
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