In this article I ask what recent moral psychology and neuroscience can and can’t claim to have discovered about morality. I argue that the object of study of much recent work is not morality but a particular kind of individual moral judgment. But this is a small and peculiar sample of morality. There are many things that are moral yet not moral judgments. There are also many things that are moral judgments yet not of that particular kind. If moral things (...) are various and diverse, then empirical research about one kind of individual moral judgment doesn’t warrant theoretical conclusions about morality in general. If that kind of individual moral judgment is a peculiar and rare thing, then it is not obvious what it tells us about other moral things. What is more, it is not obvious what its theoretical importance is to begin with—that is, why we should care about it at all. In light of these arguments, I call for a pluralism of methods and objects of inquiry in the scientific investigation of morality, so that it transcends its problematic overemphasis on a particular kind of individual moral judgment. (shrink)

Virtue theories have become influential in ethics and epistemology. This paper argues for a similar approach to argumentation. Several potential obstacles to virtue theories in general, and to this new application in particular, are considered and rejected. A first attempt is made at a survey of argumentational virtues, and finally it is argued that the dialectical nature of argumentation makes it particularly suited for virtue theoretic analysis.

While many scholars agree that the ‘‘separation thesis’’ (Freeman in Bus Ethics Quart 4(4):409–421, 1994)—that business issues and ethical issues can be neatly compartmentalized—is harmful to business ethics scholarship and practice, they also conclude that eliminating it is either inadvisable because of the usefulness of the positive/ normative distinction, or actually impossible. Based on an exploration of the fact/value dichotomy and the pragmatist and virtue theoretic responses to it, we develop an approach to eliminating the separation thesis that integrates ‘‘business’’ (...) with ‘‘ethics’’ while still permitting a positive/ normative distinction, which we call ‘‘ethics from observation.’’. (shrink)

My aims are exegetical rather than critical: I offer a systematic account of Hursthouse's ethical naturalism with an emphasis on the normative authority of the four ends, and try to correct some misconceptions found in the literature. Specifically, I argue that the four ends function akin to Wittgensteinian hinge-propositions for our practice of ethical reasoning and as such form part of a description of the logical grammar of said practice.

John Cook Wilson (1849–1915) was Wykeham Professor of Logic at New College, Oxford and the founder of ‘Oxford Realism’, a philosophical movement that flourished at Oxford during the first decades of the 20th century. Although trained as a classicist and a mathematician, his most important contribution was to the theory of knowledge, where he argued that knowledge is factive and not definable in terms of belief, and he criticized ‘hybrid’ and ‘externalist’ accounts. He also argued for direct realism in perception, (...) criticizing both empiricism and idealism, and argued for a moderate nominalist view of universals as being in rebus and only ‘apprehended’ by their particulars. His influence helped swaying Oxford away from idealism and, through figures such as H. A. Prichard, Gilbert Ryle, or J. L. Austin, his ideas were also to some extent at the origin of ‘moral intuitionism’ and ‘ordinary language philosophy’ which defined much of Oxford philosophy until the second half of the twentieth-century. Nevertheless, his name and legacy were all but forgotten for generations after World War II. Still, his views on knowledge are with us today, being in part at work in the writings of philosophers as diverse as John McDowell, Charles Travis, and Timothy Williamson. (shrink)

Is integrity a virtue? There is a powerful argument that it is not because it would be a redundant virtue -call this the “redundancy objection.” I will, however, argue that there is a plausible conception of integrity as a virtue that meets the redundancy objection. In Section I, start by providing a plausible conception of moral integrity. I then provide, in Section II, a sketch of the virtues and the virtuous person, and explain the redundancy objection. In Section III, I (...) offer a plausible conception of integrity as a virtue: integrity is the virtue that reviews and maintains the coherence between the virtuous person’s life and moral values. In Section IV I briefly discuss the relationship between integrity and contin- ent agents. I conclude in Section V with brief remarks about the importance of the virtue of integrity. (shrink)

The concept of a good life is usually assumed by philosophers to be equivalent to that of well-being, or perhaps of a morally good life, and hence has received little attention as a potentially distinct subject matter. In a series of experiments participants were presented with vignettes involving socially sanctioned wrongdoing toward outgroup members. Findings indicated that, for a large majority, judgments of bad character strongly reduce ascriptions of the good life, while having no impact at all on ascriptions of (...) happiness or well-being. Taken together with earlier findings these results suggest that the lay concept of a good life is clearly distinct from those of happiness, well-being, or morality , likely encompassing both morality and well-being, and perhaps other values as well: whatever matters in a person’s life. Importantly, morality appears not to play a fundamental role in either happiness or well-being among the folk. (shrink)

(1) This paper is about how to build an account of the normativity of logic around the claim that logic is constitutive of thinking. I take the claim that logic is constitutive of thinking to mean that representational activity must tend to conform to logic to count as thinking. (2) I develop a natural line of thought about how to develop the constitutive position into an account of logical normativity by drawing on constitutivism in metaethics. (3) I argue that, while (...) this line of thought provides some insights, it is importantly incomplete, as it is unable to explain why we should think. I consider two attempts at rescuing the line of thought. The first, unsuccessful response is that it is self-defeating to ask why we ought to think. The second response is that we need to think. But this response secures normativity only if thinking has some connection to human flourishing. (4) I argue that thinking is necessary for human flourishing. Logic is normative because it is constitutive of this good. (5) I show that the resulting account deals nicely with problems that vex other accounts of logical normativity. (shrink)

We answer the title question with a qualified “No.” We arrive at this answer by spelling out what the proper place of the concept 'happiness' is in a neo-Aristotelian virtue ethics: (1) Happiness in the sense of personal well-being has only a loose relation to virtue; it doesn't deserve any prominent place in virtue ethics. (2) Happiness in the sense of flourishing is impossible without virtue, but that doesn't imply that individual actions should aim at flourishing. (3) Instead, flourishing sets (...) the standard of good practical reasoning; it is hardly ever the proper aim of a practical inference. This paper begins with a common (mis)interpretation of neo-Aristotelian virtue ethics, on which it is a form of rational egoism. We then develop our alternative understanding against this foil. (shrink)

In this paper, I do three things. First, I say what I mean by a ‘companions in guilt’ argument in meta-ethics. Second, I distinguish between two kinds of argument within this family, which I call ‘arguments by entailment’ and ‘arguments by analogy’. Third, I explore the prospects for companions in guilt arguments by analogy. During the course of this discussion, I identify a distinctive variety of argument, which I call ‘arguments by absorption’. I argue that this variety of argument inherits (...) some of the weaknesses of standard arguments by analogy and entailment without obviously adding to their strength. (shrink)

Fitting Attitudes accounts of value analogize or equate being good with being desirable, on the premise that ‘desirable’ means not, ‘able to be desired’, as Mill has been accused of mistakenly assuming, but ‘ought to be desired’, or something similar. The appeal of this idea is visible in the critical reaction to Mill, which generally goes along with his equation of ‘good’ with ‘desirable’ and only balks at the second step, and it crosses broad boundaries in terms of philosophers’ other (...) commitments. For example, Fitting Attitudes accounts play a central role both in T.M. Scanlon’s [1998] case against teleology, and in Michael Smith [2003], [unpublished] and Doug Portmore’s [2007] cases for it. And of course they have a long and distinguished history. (shrink)

This paper addresses the nature and relationship of morality and self-interest, arguing that what we morally ought to do almost always conflicts with what we self-interestedly ought to do. The concept of morality is analyzed as being essentially and radically other-regarding, and the category of the supererogatory is explained as consisting in what we morally ought to do but are not socially expected to do. I express skepticism about whether there is a coherent question, ‘Which ought I all things considered (...) to obey?’ and suggest that the best substitute is a question about which is more important for me. Importance for a person, in turn, is explained as dependent upon what a person is disposed to care about. I suggest that morality and self-interest are both relatively unimportant for us when compared with our other ends. (shrink)

A critical survey of various positions on the nature, use, possession, and analysis of normative concepts. We frame our treatment around G.E. Moore’s Open Question Argument, and the ways metaethicists have responded by departing from a Classical Theory of concepts. In addition to the Classical Theory, we discuss synthetic naturalism, noncognitivism (expressivist and inferentialist), prototype theory, network theory, and empirical linguistic approaches. Although written for a general philosophical audience, we attempt to provide a new perspective and highlight some underappreciated problems (...) about normative concepts. (shrink)

The term ‘human nature’ can refer to different things in the world and fulfil different epistemic roles. Human nature can refer to a classificatory nature (classificatory criteria that determine the boundaries of, and membership in, a biological or social group called ‘human’), a descriptive nature (a bundle of properties describing the respective group’s life form), or an explanatory nature (a set of factors explaining that life form). This chapter will first introduce these three kinds of ‘human nature’, together with seven (...) reasons why we disagree about human nature. In the main, this chapter focuses on the explanatory concept of human nature, which is related to one of the seven reasons for disagreement, namely, the scientific authority inherent in the term ‘nature’. I will examine why, in a number of historical contexts, it was attractive to refer to ‘nature’ as an explanatory category, and why this usage has led to the continual contestation of the term within the sciences. The claim is that even if the contents of talk about ‘nature’ varied historically, the term’s pragmatic function of demarcation stayed the same. The term ‘nature’ conveys scientific authority over a territory; ‘human nature’ is a concept used to divide causes, as well as experts, and thereby conquer others who threaten to invade one’s epistemic territory. Analysing this demarcation, which has social as well as epistemic aspects, will help us to understand why the explanatory role has been important and why it is unlikely that people will ever agree on either the meaning or the importance of ‘human nature’ as an explanatory category. (shrink)

In der Diskussion um personale Identität nehmen die einflussreichen Arbeiten Derek Parfits eine Sonderstellung ein, insofern Parfit nicht bestrebt ist, eines der gängigen Identitätskriterien zu verteidigen, sondern vielmehr behauptet, dass unsere alltäglichen wie philosophischen Vorstellungen von personaler Identität unrettbar inkohärent sind und deshalb aufgegeben werden sollten. In seinem Beitrag beleuchtet Sascha Settegast die verschiedenen Argumente, die Parfit für diese provokante These vorbringt, und unternimmt insbesondere den Versuch einer systematischen Dekonstruktion der wichtigsten Gedankenexperimente Parfits, die zeigen soll, dass sich diese Gedankenexperimente (...) auf eine Weise auflösen lassen, die unsere alltäglichen Intuitionen über personale Identität intakt belässt. Settegast entwickelt dabei die Grundzüge einer Konzeption personaler Identität, die sich einerseits von den gängigen neo-lockeanischen und animalistischen Ansätzen abgrenzt und andererseits bewusst an den zeitgenössischen Neo-Aristotelismus in der Ethik anknüpft, wie er etwa bei Philippa Foot und Michael Thomp-son anzutreffen ist. Die diachrone numerische Identität menschlicher Personen gründet nach Settegasts Auffassung darin, dass der Verlauf ihres Lebens eine zeitliche Einheit aufweist, die dadurch bedingt ist, dass ihre Lebensführung die menschliche Lebensform auf eine individuell charakteristische Weise exemplifiziert. Insofern dies aber nur durch Kultivierung der Tugen-den zu erreichen ist, handelt es sich laut Settegast bei personaler Identität letztlich nicht um eine Tatsache, die einfach vorliegt oder nicht, sondern um eine Aufgabe, die uns als Menschen gegeben ist und wesentlich darin besteht, in bewusster Orientierung auf das gute Leben hin ein stabiles, sich zeitlich durchhaltendes Selbst allererst auszubilden. (shrink)

Aristotle, though not the first Greek virtue ethicist, was the first to establish virtue ethics as a distinct philosophical discipline. His exposition of the subject in his Nicomachean Ethics set the terms of subsequent debate in the European and Arabic traditions by proposing a set of plausible assumptions from which virtue ethics should proceed. His conception of human well-being and virtue as well as his brand of ethical naturalism were influential from antiquity through the Middle Ages and continue to be (...) influential today. (shrink)

Argues for the role of personal acquaintance in both love and concern for individuals, as such. The challenge is to say what personal acquaintance is and why it matters in the way it does. These questions are addressed through the work of Emmanuel Levinas. Topics include: the ethics of aggregation, the basis of moral standing, and the value of human life.

This paper investigates whether different philosophers’ claims about “normativity” are about the same subject or (as recently argued by Derek Parfit) theorists who appear to disagree are really using the term with different meanings, in order to cast disambiguating light on the debates over at least the nature, existence, extension, and analyzability of normativity. While I suggest the term may be multiply ambiguous, I also find reasons for optimism about a common subject-matter for metanormative theory. This is supported partly by (...) sketching a special kind of hybrid view of normative judgment, perspectivism, that occupies a position between cognitivism and noncognitivism, naturalism and nonnaturalism, objectivism and subjectivism, making it more plausible that radically different metanormative theories could be about the same thing. I explore three main fissures: between (i) the “normativity” of language/thought versus that of facts and properties, (ii) abstract versus substantive senses, and (iii) formal versus robust senses. (shrink)

After describing the disorder of psychopathy, I examine the theories and the evidence concerning the psychopaths’ deficient moral capacities. I first examine whether or not psychopaths can pass tests of moral knowledge. Most of the evidence suggests that they can. If there is a lack of moral understanding, then it has to be due to an incapacity that affects not their declarative knowledge of moral norms, but their deeper understanding of them. I then examine two suggestions: it is their deficient (...) practical reason or their stunted emotions that are at fault. The evidence supports both explanations. I conclude with an overview of the debate concerning whether they are morally or legally responsible for their actions. (shrink)

Friedrich Nietzsche and Albert Schweitzer end up defending radically similar, yet critically opposed conclusions about the human animal and its place in nature, particularly with regard to the ethical awareness that does or does not follow from this situatedness. Arthur Schopenhauer’s notion of the will accounts for their similar foundational assumptions. But what accounts for the fact that their shared desire to affirm the will to life leads to fundamentally opposed ethical conclusions? What keeps Schweitzer’s ascetic ethic of reverence for (...) life from evolving into Nietzsche’s anti-ascetic vision of a second innocence beyond good and evil? We argue that situating the notion of reverence for life within an environmental virtue ethics, as one environmental virtue among many, aiming at ecological conversion, better articulates and motivates the disposition demanded by the ethics of reverence for life. (shrink)

The thesis investigates the implications for moral philosophy of research in psychology. In addition to an introduction and concluding remarks, the thesis consists of four chapters, each exploring various more specific challenges or inputs to moral philosophy from cognitive, social, personality, developmental, and evolutionary psychology. Chapter 1 explores and clarifies the issue of whether or not morality is innate. The chapter’s general conclusion is that evolution has equipped us with a basic suite of emotions that shape our moral judgments in (...) important ways. Chapter 2 presents and investigates the challenge presented to deontological ethics by Joshua Greene’s so-called dual process theory. The chapter partly agrees with his conclusion that the dual process view neutralizes some common criticisms against utilitarianism founded on deontological intuitions, but also points to avenues left to explore for deontologists. Chapter 3 focuses on Katarzyna de Lazari-Radek and Peter Singer’s suggestion that utilitarianism is less vulnerable to so-called evolutionary debunking than other moral theories. The chapter is by and large critical of their attempt. In the final chapter 4, attention is directed at the issue of whether or not social psychology has shown that people lack stable character traits, and hence that the virtue ethical view is premised on false or tenuous assumptions. Though this so-called situationist challenge at one time seemed like a serious threat to virtue ethics, the chapter argues for a moderate position, pointing to the fragility of much of the empirical research invoked to substantiate this challenge while also suggesting revisions to the virtue-ethical view as such. (shrink)

Constitutivists seek to locate the metaphysical foundations of ethics in nonnormative facts about what is constitutive of agency. For most constitutivists, this involves grounding authoritative norms in the teleological structure of agency. Despite a recent surge in interest, the philosophical move at the heart of this sort of constitutivism remains underdeveloped. Some constitutivists—Foot, Thomson, and Korsgaard (at least in her recent *Self-Constitution*)—adopt a broadly Aristotelian approach. They claim that the functional nature of agency grounds normative judgments about agents in much (...) the same way that the functional natures of artifacts and bodily organs ground normative judgments about those kinds of things. I argue that the neo-Aristotelian conclusions about goodness which follow so straightforwardly from teleological premises are not genuinely normative. Functions are not by their very nature normatively significant. Other constitutivists—notably J. David Velleman and Paul Katsafanas—eschew Aristotelian talk of functions in favor of an approach based on the idea that agency has a constitutive aim. Velleman and Katsafanas both claim that aims are normatively significant. I argue that the fact that agency has a constitutive aim is merely a fact about the motives that produce and regulate actions. And so we are still left with a gap between the teleological and the normative. I conclude by suggesting that constitutivists have failed to find a way to bridge this gap not because none exists, but rather because they have been looking in the wrong place. The constitutivist project can be salvaged, but only if it is supplemented with a reductive metanormative account of reasons for action, an account that links reasons to sound or successful practical reasoning. (shrink)

In this paper I put forth three criticisms against McDowell account of the idea that moral requirements are categorical imperatives. I argue that McDowell’s account fails as a defense of Kant’s doctrine for at least three reasons. First, McDowell claims that agents can appeal to experience in order to formulate and recognize categorical imperatives. However, Kant strongly disagrees with this claim, explicitly claiming that moral requirements cannot be derived from experience. Second, McDowell argues that the virtuous agent will not experience (...) inner conflict when motivating herself to act virtuously, but inner conflict plays a central role in Kant’s picture of moral motivation and virtue. Third, McDowell does not account for how the moral law serves as a necessary incentive to moral action through the a priori feeling of respect. Finally, I suggest that my criticisms cast doubt on the validity of McDowell’s account, and provide insights into some criteria that an account must meet if it is to be a proper defense of Kant’s doctrine of moral requirements as categorical imperatives. (shrink)

Biological research has the capacity to inform ethical discussions. There are numerous questions about the nature of sexual orientation, intelligence, gender identity, etc., and many of these questions are commonly approached with the benefit of implicit or explicit biological commitments. The answers to these sorts of questions can have a powerful impact on social, ethical, and political positions. In this project I examine the prospect of naturalizing ethics under the umbrella of developmental systems theory (DST). If one is committed to (...) DST, then those ideas involved in DST that steer biological research will also have implications for ethics. There has been much debate over whether certain human traits or attributes are the consequence of nature or nurture. This kind of question tends to be articulated in dichotomous terms where the focal point of the discussion is over which opposing causal mechanism asserts the most power over the development of these attributes. The debate places particular importance on such distinctions as that between gene and environment, and biology and culture. DST seeks to dismiss such dichotomous accounts. In this sense, DST is an attempt to do biology without these dichotomies. In the process, DST articulates a reconceptualized notion of "the natural." I am interested in how DST’s reconceptualization of the natural can inform a naturalistic approach to ethics. Thus, the aim of this project is to examine the ramifications of taking DST as a guiding principle in the naturalization of ethics. (shrink)

In this dissertation, I seek to explain G.W.F. Hegel’s view that human accessible conceptual content can provide knowledge about the nature or essence of things. I call this view “Conceptual Transparency.” It finds its historical antecedent in the views of eighteenth century German rationalists, which were strongly criticized by Immanuel Kant. I argue that Hegel explains Conceptual Transparency in such a way that preserves many implications of German rationalism, but in a form that is largely compatible with Kant’s criticisms of (...) the original rationalist version. After providing background on Hegel’s relationship to the traditional rationalist theory of concepts and Kant’s challenge to it, I claim that Hegel’s central task is to provide a theory of conceptual content that allows a relationship to the objective world without being dependent on the specifically sensory aspect of the world, which Kant’s theory of concepts required. Since many interpreters deny that Hegel’s use of the term “concept” is comparable to other historical philosophers (or our own), I first show that Hegel’s critique of standard conceptions of concepts presupposes an agreement of subject matter. I then show how Hegel’s account of the “formal concept” provides the skeleton for a view of conceptual content that relies on negative relations between terms, rather than a relation to sensibility, to provide content. Hegel’s account of conceptual content is completed when he shows how a universal term is further specified so that it can determine singular objects. This occurs in its adequate form in a teleological process. I argue that Hegel’s account of teleology in the Science of Logic is an attempt to explain how and where Conceptual Transparency obtains. A teleological process is one in which a concept constitutes an object, and this means that a concept is perfectly adequate to express that thing’s nature and not merely to represent it. However, in the final chapter, I show that Hegel’s concept of teleology is meant paradigmatically to illuminate how human purposive processes have constituted a social world that is conceptually accessible to us. In this way, the primary “province” of Hegel’s rationalism is the human constructed world. (shrink)

In this dissertation I examine the topics of ethics, religion, and their relationship in the work of Charles Taylor. I take Taylor's attempt to confront modern disenchantment by seeking a kind of re-enchantment as my guiding thread. Seeking re-enchantment means, first of all, defending an `engaged realist' account of strong evaluation, i.e., qualitative distinctions of value that are seen as normative for our desires. Secondly, it means overcoming self-enclosure and achieving self-transcendence, which I argue should be understood in terms of (...) transcending a `lower' mode of selfhood for a `higher' one in concern for `strong goods'. One of the main issues that Taylor raises is whether re-enchantment requires theism for its full adequacy. He advances - often as `hunches' - controversial claims regarding the significance of theism (1) for defending strong evaluative realism and (2) for motivating an ethic of universal human concern. I seek to fill out his hunches in terms of a theistic teleological perspective that is centered on the `telos of communion'. I argue that such a view is important for overcoming the problem of what Bernard Williams calls the `radical contingency' of ethical beliefs, which seems to undermine their normative authority. However, I argue that if a non-theistic view of cosmic purpose (e.g., Thomas Nagel's view) can be regarded as a viable option, then it could also help to address this problem and support a kind of re-enchantment. Taylor also advances the controversial view that (3) there is an ineradicable draw to `transcendence' in human life in connection to the quest for the meaning of life. Here he opposes certain mainstream theories of secularization that see it as a process involving the ineluctable fading away of the relevance of religion. I seek to fill out and defend Taylor's view in this matter. Besides providing a reading of Taylor's work as a whole and advancing further some of the issues he raises, I also examine his general evaluative framework based on his account of strong evaluation. In doing so I show how he provides a distinct and important perspective among contemporary moral philosophers. (shrink)

An overview of Dai's ethics, highlighting some overlooked or misunderstood theses on moral deliberation and motivation.

Just how care moves us is the subject of Katherine Gardiner’s thesis. Gardiner wants to know how care moves us – or in philosophical terms, how it motivates us. She describes caring as a morally ‘necessary’ activity, which means that we cannot escape responding to the care appeal. However, Gardiner uses the example of ‘Pim’, who cannot care and feels really bad about it - not because he is incapable of caring, but who just can’t. She reviews several versions of (...) care ethics that might persuade him to care, containing concepts like ‘engrossment’, ‘responsibility’, ‘solidarity’, ‘virtue’ and ‘reason’. According to Gardiner, none will do, because they are not compelling enough. She concludes that we need to understand how morality has effect, how it works. Christine Korsgaard’s concept of ‘normativity’ does just this. Korsgaard makes necessary links between making moral decisions and having an identity and being human and argues that acting contrary to any of these will make one “feel worse than death”. Caring for and about others is an important human activity and for some people is a crucial part of their practical identity. Without Korsgaard, we would have to reject Pim as a moral deviant (someone insensible to moral reason); with Korsgaard we can understand Pim’s pain, according to Gardiner. (shrink)

Argues that "internalism about reasons" owes its appeal to a function argument from the nature of agency. Internalism is thus revealed as a species of ethical rationalism. (This paper introduces a volume of recent work on internal and external reasons.).

Psychological experiments show that human behavior is often determined by features of the situation rather than general and persistent character traits of the agent. Therefore, it may seem naive to suppose that someone with a virtuous character will in general act virtuously. This is at least true if a character trait is taken to be a persistent characteristic or property that reliably causes certain behavior. On the basis of the conception of agency developed by Anscombe in Intention, I will argue (...) against the assumption that virtues are such persistent traits. Rather, I will suggest that virtues stand in a conceptual relation to ways of acting in kinds of contexts in the same way in which intentions are not causes of actions but stand in a conceptual relation to them. (shrink)

This dissertation is structured in such a way as to gradually home in on the true theory of welfare. I start with the whole field of possible theories of welfare and then proceed by narrowing down the options in a series of steps. The first step, undertaken in chapter 2, is to argue that the true theory of welfare must be what I call a partly response independent theory. First I reject the entirely response independent theories because there are widely-shared (...) intuitions suggesting that some psychological responses are indeed relevant to welfare. Then I reject the entirely response dependent theories because there are other central intuitions suggesting that our welfare is not determined solely by our psychological responses. Thus I reach the preliminary conclusion that welfare must involve some response independent (or objective) component. The next step is to consider the most promising theories in the partly response independent category. In particular, I formulate, refine and ultimately reject what seem to be the main monistic theories that have been proposed in this category. In chapter 4, I reject the Adjusted-Enjoyment Theories of Welfare because they cannot account for the claim that a life containing no pleasure or pain can still contain a positive amount of welfare (e.g. if it’s a particularly successful life). Then in chapters 5-7, I discuss Desire Satisfaction theories of welfare. I argue that even the most promising of these theories – e.g. Worthiness Adjusted Desire Satisfactionism – are problematic because they cannot accommodate the claim that a life containing no success with respect to worthwhile projects can still contain a positive amount of welfare (e.g. if it’s a particularly pleasant life). Finally, I suggest that in order to accommodate the intuitions that led to the rejection of all these other theories of welfare, what is needed is a multi-component theory. In the final chapter, I formulate a multi-component theory that is particularly promising. Not only does it avoid the problems of the monistic theories discussed earlier, but, by incorporating a number of novel mathematical devices, it avoids problems that undermine several other initially promising multi-component theories of welfare. (shrink)

The old scholastic principle of the "convertibility" of being and goodness strikes nearly all moderns as either barely comprehensible or plain false. "Convertible" is a term of art meaning "interchangeable" in respect of predication, where the predicates can be exchanged salva veritate albeit not salva sensu: their referents are, as the maxim goes, really the same albeit conceptually different. The principle seems, at first blush, absurd. Did the scholastics literally mean that every being is good? Is that supposed to include (...) a cancer, a malaria parasite, an earthquake that kills millions? If every being is good, then no being is bad—but how can that be? To the contemporary philosophical mind, such bafflement is understandable. It derives from the systematic dismantling of the great scholastic edifice that took place over half a millennium. With the loss of the basic concepts out of which that edifice was built, the space created by those concepts faded out of existence as well. The convertibility principle, like virtually all the other scholastic principles (not all, since some do survive and thrive in analytic philosophy), could not persist in a post-scholastic space wholly alien to it. (shrink)

Ethically questionable leader conduct continues to garner headlines. It has prompted the leadership field to renew their focus on research regarding the ethical dimensions of leadership. Empirical emphases have focused on understanding negative leader behaviour, with the typical leadership study reliant upon positivist approaches. I critique these studies as not having produced meaningful, practicable or wholly relevant insights regarding the challenges and support mechanisms required to lead ethically. Few studies have in fact examined leadership in not-for-profit organisations where decisions might (...) reasonably be expected to possess elevated moral capital. To test this, my study interviewed leaders from professional sectors in both the USA and the UK, to offer a more holistic interpretation of what underpins and directs leader moral disposition. As corollary, this research explicates issues of practicability and how other sectors might learn from leaders who perpetually practise their ethicality. To gain insights that develop the field of leadership research, my thesis centres on the experiences of ten high-level, elite and specialised leaders. Although not selected as ethical, they were found to be principled, ethical decision-makers. A specific type of in-depth, qualitative interviewing was conducted and justified to more readily reflect the status of the leaders. Elite and specialised interviewing has not been widely used as a data collection tool, but it offered a unique opportunity to garner specialised data, once access issues had been overcome. The findings reveal unique insights into the underexplored ethical leader mindset and highlight the complex processes of leader decision-making in situ by demonstrating what underpins leaders’ behaviour, with reference to how they understand experiences for themselves. This study uncovers the symbiotic and interconnected nature of the variety of ideological frameworks at play, positing theological concepts alongside sociological and philosophical counterparts. Ethical awareness, the notions of trust and responsibility are shown as bedrock and explicit. This research presents a new ethical leadership, a typology that shows how ethical leaders are created through experience, sustained and developed over time, and nourished by awareness beyond the self. Current conceptions have done little to inform ethical leadership development, whereas I offer a more practical and holistic way to use the unexpected, traumatic, and intense crucibles of leadership experience to explicate and consolidate ethical foundations. This thesis presents a vision of a welfare driven leadership originating from the self, in the service of others, and for society; an ethical leadership for all. (shrink)

In my opinion, Richard Moran’s account of the connections between self-knowledge and intentional ac-tion presents a certain unresolved tension. On the one hand, the epistemic privilege of the first person derives from the fact that forming an intention is a matter of the subject endorsing a course of action. An en-dorsing subject is not a mere observer of her intentions. On the other hand, the transparency of endorsement is assimilated to the putative fact that an agent forms her intentions by (...) reflecting on the reasons to make up her mind. The resulting picture is an extremely rationalistic account of intentional action. I will try to defend that this form of practical rationalism can be avoided without renouncing the basic intuitions behind Moran’s use of the notion of endorsement. (shrink)

Polemizując z poglądami niektórych filozofów moralności, autor broni tezy, iż jednoznacznie dobrzy ludzie mogą być pewni spokoju swej duszy.

This paper defends the view that intrinsic benefit to a human being consists exclusively in survival. It takes as its point of departure the neo-Aristotelian view that inquiry into intrinsic benefit to a human being should take place within a wider theory of intrinsic benefit to living things, generally. The paper first argues that the neo-Aristotelian view that intrinsic benefit to a living thing consists in flourishing as a member of its species, is mistaken. Rather, intrinsic benefit to a living (...) thing consists in survival, and not survival as a member of its species, but survival simpliciter. A refined understanding of survival is developed in the paper. The paper then applies this Survivalist account of intrinsic benefit to human beings: The things we take to be good for human beings—e.g., pleasure, desire-fulfillment, etc.—are good to the extent and because they promote the one intrinsic benefit of survival. (shrink)

Ludwig Wittgenstein has often been called a quietist. His work has inspired a rich and varied array of theories in moral philosophy. Some prominent meta-ethicists have also been called quietists, or ‘relaxed’ as opposed to ‘robust’ realists, sometimes with explicit reference to Wittgenstein in attempts to clarify their views. In this chapter, I compare and contrast these groups of theories and draw out their importance for contemporary meta-ethical debate. They represent countercultures to contemporary meta-ethics. That is, they reject in different (...) ways one or more of the common assumptions that, whilst not universally shared, shape how to understand and engage in contemporary meta-ethical debate. Despite striking similarities, I argue that the ‘quietist’ label has obscured the views it is used to describe, the crucial differences between them, and the challenge that they offer to the predominant culture of meta-ethical enquiry. That challenge is this: there are plausible different ways of understanding and doing meta-ethics to those of the meta-ethical orthodoxy. We ignore such heterodoxy at our own peril. (shrink)

This thesis develops an account of the nature of wakeful consciousness. Its principal suggestion is that wakeful consciousness is a biological phenomenon and should thus be placed in the context appropriate to biological phenomena. That context is the characterizing form of life of organisms. Once wakeful consciousness is assigned its place in this context, it emerges that wakeful consciousness is a teleological phenomenon, one that is to be understood as having the proper function of putting its bearer in touch with (...) the world. What emerges from reflection on the metaphysics of organisms is an account of wakeful consciousness that is teleological in character but which does not fall foul of the strictures of physicalism and casts new light on recent philosophical debates about consciousness. (shrink)