The Gamer’s Dilemma refers to the philosophical challenge of justifying the intuitive difference people seem to see between the moral permissibility of enacting virtual murder and the moral impermissibility of enacting virtual child molestation in video games (Luck Ethics and Information Technology, 1:31, 2009). Recently, Luck in Philosophia, 50:1287–1308, 2022 has argued that the Gamer’s Dilemma is actually an instance of a more general “paradox”, which he calls the “paradox of treating wrongdoing lightly”, and he proposes a graveness resolution to (...) this paradox. In response, we argue for four key claims. First, we accept Luck’s expansion of the Gamer’s Dilemma to be applicable to a wider set of media, but give a novel recasting of this in terms of the Paradox of Fictionally Going Too Far. Second, we develop a novel criticism of Luck in Philosophia, 50:1287–1308, 2022 graveness resolution to this broader paradox. Third, we argue that the Paradox of Fictionally Going Too Far helps to expose an implicit moralism in the Gamer’s Dilemma literature when compared to relevant nearby literatures about other forms of media. Fourth, we consider a range of non-moral, cultural and media conventions that plausibly help to dissolve the intuitive moral gap between non-sexual and sexual violence that is central to this paradox. (shrink)

We often talk and behave as if being a man required more than just being male, and being a woman required more than just being female. There are expectations that need to be met if someone wants to fully qualify as a man or a woman in their social environment, expectations regarding their behaviour as well as character. It is, however, not entirely obvious what ‘being a man’ or ‘being a woman’ actually means and in what way and to what (...) extent it defines our identity, making us who we are. Would I be a different person if I were a woman? And what would it take for me to be a woman? Could I conceivably be neither? Or both? If gender were nothing but sex, telling a man to ‘be a man’ would make little sense. We may have different ideas about what it means to be a man or woman and how we need to behave in order to secure or maintain our manhood or womanhood, but we are all likely to have some deeply ingrained understanding of what makes a man a man and a woman a woman that goes beyond mere biology. Does it, however, follow that gender can, if necessary or desired, be completely detached from sex, that I can be a woman despite having all the physical attributes of a male member of my species, or a man despite being biologically female? If so, on what grounds exactly would we decide who is what? (shrink)

According to one understanding of the problem of dirty hands, every case of dirty hands is an instance of moral conflict, but not every instance of moral conflict is a case of dirty hands. So, what sets the two apart? The dirty hands literature has offered widely different answers to this question but there has been relatively little discussion about their relative merits as well as challenges. In this paper I evaluate these different accounts by making clear which understanding of (...) concept distinctness underlies them and which of them is, ultimately, the most plausible one in the case of dirty hands and ordinary moral conflict. In order to do so, I will borrow from the terminology employed in recent debates in the philosophy of evil which have tackled a similar problem to the one at hand, i.e. defining what sets evil apart from ordinary wrongdoing. Here it has been argued that concepts could be distinct in three ways: they can have a quantitative difference, a strong qualitative or a moderate qualitative difference. I conclude that the most convincing definition of dirty hands draws a moderate qualitative distinction between ordinary moral conflict according to which dirty hands are those moral conflicts that involve a serious violation or betrayal of a core moral value. (shrink)

There is considerable philosophical dispute about what it takes for an action to be evil. The methodological assumption underlying this dispute is that there is a single, shared folk conception of evil action deployed amongst culturally similar people. Empirical research we undertook suggests that this assumption is false. There exist, amongst the folk, numerous conceptions of evil action. Hence, we argue, philosophical research is most profitably spent in two endeavours. First, in determining which (if any) conception of evil action we (...) have prudential or moral (or both) reason to deploy, and second, in determining whether we could feasibly come to adopt that conception as the single shared conception given our psychological make-up and the content of the conceptions currently deployed. (shrink)

In this article I seek a more complete understanding of evil action. To this end, in the first half of the article I assess the conceptual strengths and weaknesses of the most compelling theories of evil action found in the contemporary philosophical literature. I conclude that the theories that fall under the category I call ‘‘Nuanced Harm Accounts’’ successfully identify the necessary and sufficient conditions of the concept. However, necessary and sufficient conditions are not coextensive with significant features, and Nuanced (...) Harm Accounts are incomplete even if they are correct. In order to supplement them, in the second half of the article I examine the normative relation that obtains between perpetrators and victims of evil and find them to be parties to a relation of asymmetrical power in which the vulnerability of the weaker party is exploited by the stronger party for its advantage, pleasure, or otherwise to achieve its aims. Moreover, the parties in the relation reciprocally enable each other’s role relative to one another. The strength of the more powerful party emerges out of the states of vulnerability of the victims, and the victims are vulnerable relative to the power(s) of the perpetrator. (shrink)

L’objectif de cet article est double. Premièrement, nous proposons une définition économique du mal. Un agent accomplit une action économique malfaisante s’il blesse (ou incite à blesser) intentionnellement, matériellement, un autre agent, s’il subit une perte matérielle à la suite de cette action et si la possibilité d’un choix plus gratifiant pour lui existait. Deuxièmement, nous discutons de la manière dont nous pouvons catégoriser différentes théories du mal économique et différentes actions économiquement malfaisantes sur la base d’une analyse de la (...) relation entre l’agent malfaisant et l’autre blessé. Notre article met en lumière qu’un type particulier de mal économique n’a pas encore reçu l’attention requise. Ce type de mal économique se caractérise par une relation spécifique entre l’agent et l’autre : l’agent ne se soucie de l’autre que dans la mesure où le gain matériel de l’autre est concerné – et seulement dans la mesure où il s’assure que ce dernier sera négativement impacté par son action. L’article cite également des preuves de tels comportements. JEL Codes : D74, P16, P48, Z13. (shrink)

Philosophers theorizing about ‘evil’ usually distinguish evil actions from acts of ordinary wrongdoing. They either attempt to isolate some quality or set of qualities shared by all evil actions that is not found in other wrongful actions, or they concede that their account of evil is only distinguished by capturing the very worst acts on the scale of moral wrongness. The idea that evil is qualitatively distinct from wrongdoing has recently been under contention. We explore the grounds for this contention, (...) and argue that there is a third option that might be useful for a variety of philosophical accounts of evil. The alternate form of distinctness we propose is called quality of emphasis distinctness. We illustrate this form of concept distinctness with a modified version of Hillel Steiner’s account of evil. We then explain how QE distinctness could also be applied to more complex theories of evil, such as the theories proposed by Claudia Card, John Kekes, and Todd Calder. (shrink)

We propose in this essay the idea that education for citizenship in Colombia, through citizen competences embody ways of positive political subjectivity that silence moral evil that characterize the democracy in which we live and silence the voice of those who are influenced for that discourse that is called Citizen Competence. To argue this such proposition we assign to a secular philosophical perspective of evil, and, through an analysis of the document “Estándares básicos de competencias ciudadanas” we propose the possibility (...) of narrate evil in the school as an exercise of construction of senses about the experience of evil that allow to identify, through the voice of boys, girls and young, the micro physical ways in which it influence in political subjectivity of those who are educated as citizens in the school, and allow us to rescue the contributions that situated experience can offer to the effort of educate citizens facing the imperfect democracy in wich we live. (shrink)

What is the nature of evil action? My thesis is that perpetrators and victims of evil inhabit an asymmetrical relation of power; the strength of the more powerful party lies in its ability to exploit the other’s fundamental vulnerability, and the weaker party is vulnerable precisely insofar as it is directly dependent on the more powerful party for the satisfaction of its fundamental needs. The fundamental vulnerabilities that are exploited correspond to features essential to our humanity (ontological), moral personhood (personal), (...) and individuality (characteristic). These kinds of vulnerabilities are both constituted by and engender fundamental needs and give rise to direct dependencies on others to satisfy or to refrain from interfering with the satisfaction of fundamental needs. The unambiguous exploitation by the more powerful agent on whom the vulnerable directly depend is characteristic of evil action. Although I do not claim that the exploitation of ontological, personal, and characteristic vulnerabilities necessarily results in evil, it does typify it. (shrink)

In this article, I assess three contemporary criticisms levelled at Kant’s theory of evil in order to evaluate whether his theory can be saved. Critics argue that Kant does not adequately distinguish between evil and mundane wrongdoing, making his use of the term ‘evil’ emotional hyperbole; by defining evil as the subordination of the moral law to self-love his analysis is seemingly overly simplistic and empirically false; and by focusing solely on the moral character of the perpetrator of evil, Kant’s (...) theory apparently ignores the most salient aspect of evil – the suffering of victims. While I will not claim that Kant provides us with a fully adequate theory of evil, I respond to each of these criticisms and conclude that Kant’s theory can still provide significant insight into both the nature of evil and the moral psychology of perpetrators of evil. (shrink)

Christine Korsgaard’sSelf-Constitution: Agency, Identity, and Integrityis an impressive endeavour to synthesize the ethics of Plato and Kant in a comprehensive account of action and agency that locates the key to understanding both in self-constitution. A purportedly comprehensive account of action and agency will fail on its own terms if it cannot adequately account for some morally salient phenomenon. Korsgaard’s account fails to adequately account for the possibility of evil actions and evil people. If self-constitution is key to action and agency, (...) then we must abandon the Platonic and Kantian elements that Korsgaard endorses.L’ouvrage de Christine Korsgaard intituléSelf-Constitution: Agency, Identity, and Integrityreprésente un remarquable travail de synthèse des éthiques platonicienne et kantienne qui, de manière exhaustive, rend compte de l’action et de l’agentivité sous le prisme de la constitution de soi. Toute tentative de saisie parfaite de l’action et de l’agentivité en termes propres ne saurait aboutir sans une prise en compte adéquate d’un quelconque phénomène moral saillant. L’approche de Korsgaard ne prend pas suffisamment en compte la possibilité du mal sous forme d’actions ou d’individus. Si la constitution de soi demeure centrale pour l’action et l’agentivité, alors il faudra mettre à l’écart les éléments platoniciens et kantiens que Korsgaard fait siens. (shrink)