Supererogatory acts—good deeds “beyond the call of duty”—are a part of moral common sense, but conceptually puzzling. I propose a unified solution to three of the most infamous puzzles: the classic Paradox of Supererogation (if it’s so good, why isn’t it just obligatory?), Horton’s All or Nothing Problem, and Kamm’s Intransitivity Paradox. I conclude that supererogation makes sense if, and only if, the grounds of rightness are multi-dimensional and comparative.

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 (...) we are each anyone’s equal. I propose an alternative Self-Other Symmetric account of our moral freedom: the limits on what morality may demand of us are set by the duties we owe to ourselves. I begin with a defense of the Self-Other Symmetry: the idea that we owe the same duties to ourselves—and have the same rights against ourselves—as any relevantly similar other. Because we are consenting parties to our own actions, I argue, our rights against ourselves do not function like the rights of unwilling others. Instead, they play a permissive function, allowing us to block the demand to give up what is ours. I conclude by uniting, aggravating, and trying to solve some paradoxes of supererogatory permissions, guided by the idea that morality cannot be reduced to a ranking of options from best-to-worst. Rights against oneself are an irreducible second dimension, one that we need if we are to unify rights and supererogation into an impartial moral vision. (shrink)

Paper is divided into two parts. The first contains two philosophical discussions about comprehension of courage and the second focuses on the findings in an empirical study with care home managers about the virtue of courage. First discussion revolves around the question whether the virtue of courage is expressed a) only in life–threatening situations or is it a virtue trained and exemplified in b) everyday life settings, while the second emphasises the difference between i) courage of efficiency as a skill (...) and ii) courage of excellence as a virtue. Arguments here support a vision of courage as the virtue of excellence expressed in everyday life settings. The second part of the paper highlights a new perspective of courage with regards to the notion of care towards the aim of the courageous endeavour. The ‘courage of care’ supports the idea that the courage practised as the virtue of excellence aims to develop the moral character of the actor fundamentally outside of the life–threatening situation. Care for the self, other people, animals and intangible moral principles inspire us to do brave deeds. Thus, by accepting Alasdair MacIntyre’s statements that a) in the times of the peace managers represent moral idols and b) idea that the notion of courage should be closely related to the practice of care and compassion, the research continued with the interviews with the care home managers in Kent county in England. Conversations with care home managers released further insights into how care and compassion influence the understanding of the virtue of courage. (shrink)

Decision-making typically requires judgments about causal relations: we need to know the causal effects of our actions and the causal relevance of various environmental factors. We investigate how several individuals' causal judgments can be aggregated into collective causal judgments. First, we consider the aggregation of causal judgments via the aggregation of probabilistic judgments, and identify the limitations of this approach. We then explore the possibility of aggregating causal judgments independently of probabilistic ones. Formally, we introduce the problem of causal-network aggregation. (...) Finally, we revisit the aggregation of probabilistic judgments when this is constrained by prior aggregation of qualitative causal judgments. (shrink)

Alfred Archer recently argued that there is good reason to think that sporting supererogation exists. In the present paper, I take a closer look at Archer’s two key cases from association football...

The notion of supererogation—going above and beyond the call of duty—is typically discussed in a moral context. However, in this paper we argue for the existence of rationally supererogatory actions: that is, actions that go above and beyond the call of rational duty. In order to establish the existence of such actions, we first need to overcome the so-called paradox of supererogation: we need to provide some explanation for why, if some act is rationally optimal, it is not the case (...) that we are rationally required to carry out that act. We argue that a response to this ‘paradox’ can be found by reflecting on normative conflicts: cases where what is best according to some normative domain is different from what is best according to some other normative domain. (shrink)

This paper addresses the phenomenon of judicial greatness by developing a general concept of greatness and applying it to law. Under the view offered in the paper, greatness is connected to theoretical or methodological diversification. When applied to adjudication, this means that great judges are revered because they successfully make a prima facie case for their novel adjudicative methods. This is not a judicial duty but rather a voluntary project. However, once a judge succeeds in making such a prima facie (...) case, he is exempt from other judicial duties. This thesis challenges many theories of judicial duty, which do not allow normative room for supererogatory actions in law. The paper demonstrates these claims by discussing two paradigmatic great judges – Chief Justice Marshall and Justice Holmes. (shrink)

‘Supererogation’ is the notion of going beyond the call of duty. The concept of supererogation has received scrutiny in ethical theory, as well as clinical bioethics. Yet, there has been little attention paid to supererogation in research ethics. Supererogation is examined in this paper from three perspectives: (1) a summary of two analyses of ‘supererogation’ in moral theory, as well as an examination as to whether acts of supererogation exist; (2) a discussion of supererogation in clinical practice, including arguments that (...) both physicians and patients can practice acts of supererogation; (3) a discussion as to why researchers, qua researchers, are not routinely recognized to perform acts of supererogation, while at the same time the very nature of research subject participation involves supererogation. The article concludes by considering three examples of supererogation on the part of researchers, with a plea that researchers’ supererogatory actions be recognized as such. (shrink)

Philosophers are by now familiar with “the” paradox of supererogation. This paradox arises out of the idea that it can never be permissible to do something morally inferior to another available option, yet acts of supererogation seem to presuppose this. This paradox is not our topic in this paper. We mention it only to set it to one side and explain our subtitle. In this paper we introduce and explore another paradox of supererogation, one which also deserves serious philosophical attention. (...) People who perform paradigmatic acts of supererogation very often claim and believe that their acts were obligatory. Plausibly, this is simply a mistake insofar as the actions really are “above and beyond the call of duty,” as common sense would have it. The fact that moral heroes tend to view their actions in this apparently mistaken way is puzzling in itself, and we might learn something interesting about the moral psychology of such individuals if we could explain this tendency. However, this puzzling aspect of the moral psychology of moral heroes is also the chief ingredient in a deeper puzzle, one perhaps more worthy of the title “paradox.” In this paper we present and try to resolve this paradox. The paradox arises when we combine our initial observation about the moral psychology of moral heroes with three plausible claims about how these cases compare with one in which the agent realizes her act is “above and beyond.” The first of these three additional claims is that the agent who mistakenly claims that the act is obligatory is no less virtuous than someone who performs such an act whilst correctly judging it to be obligatory. The second is that the agent who makes such a mistake would display more moral wisdom if she judged the act to be supererogatory. The third is that there is no other relevant difference between the two agents. These three claims, together with a plausible principle about the way in which the virtues work, give rise to a paradox. We consider several ways in which this paradox might be resolved. We argue that the most plausible resolution is to reject the claim that there is no other relevant difference between the two agents. More specifically, we argue that a relevant difference is that the agent who makes this mistake does so because of the depth of their commitment to certain moral values, and that this is itself an important moral virtue: moral depth. (shrink)

A commonly accepted feature of commonsense morality is that there are some acts that are supererogatory or beyond the call of duty. Recently, philosophers have begun to ask whether something like supererogation might exist in other normative domains such as epistemology and esthetics. In this paper, I will argue that there is good reason to think that sporting supererogation exists. I will then argue that recognizing the existence of sporting supererogation is important because it highlights the value of sport as (...) a mutual pursuit of excellence and reinforces the value of sportsmanship. (shrink)

Motivational judgement internalists hold that there is a necessary connection between moral judgments and motivation. There is, though, an important lack of clarity in the literature about the types of moral evaluation the theory is supposed to cover. It is rarely made clear whether the theory is intended to cover all moral judgements or whether the claim covers only a subset of such judgements. In this paper I will investigate which moral judgements internalists should hold their theory to apply to. (...) I will argue that the possibility of the supererogation amoralist, someone who makes genuine supererogation judgements but remains unmotivated by them, makes it implausible to be an internalist about moral goodness. As a result, internalists should restrict their claim to moral requirement judgements. I will then argue that this creates an explanatory burden for Internalism. In order for their view to be plausible they must explain why some moral judgements and not others are necessarily connected to motivation. (shrink)

This paper defends two claims. First, we will argue for the existence of aesthetic demands in the realm of everyday aesthetics, and that these demands are not reducible to moral demands. Second, we will argue that we must recognise the limits of these demands in order to combat a widespread form of gendered oppression. The concept of aesthetic supererogation offers a new structural framework to understand both the pernicious nature of this oppression and what may be done to mitigate it.

A common intuition is that there is a moral difference between ‘making people happy’ and ‘making happy people.’ This intuition, often referred to as ‘the Asymmetry,’ has, however, been criticized on the grounds that it is incoherent. Why is there, for instance, not a corresponding difference between ‘making people unhappy’ and ‘making unhappy people’? I argue that the intuition faces several difficulties but that these can be met by introducing a certain kind of reason that is favouring but non-requiring. It (...) is argued that there are structural similarities between the asymmetry and moral options and that the asymmetry can be defended as an instance of a moral option. (shrink)

In a very short article, James Sterba argues that there is a moral duty to sacrifice one’s life to save the lives of others. Sterba justifies this duty by drawing an analogy with a series of cases in which some degree of sacrifice would be commonly accepted for the benefit of third parties. In this paper, I argue that Sterba’s argument reaches the correct conclusion, but is invalid. In addition, I point out two different arguments to support the existence of (...) a duty to sacrifice one’s life to save the lives of others. (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)

Gibt es überzeugende Überforderungseinwände gegen anspruchsvolle moralische Auffassungen? In diesem Buch werden Überforderungseinwände präzise charakterisiert, systematisch eingeordnet und argumentativ verteidigt. Unter Berücksichtigung der wichtigsten philosophischen Beiträge zum Thema wird gezeigt, weshalb gewisse Moraltheorien und -prinzipien dafür kritisiert werden können, dass sie zu viel von einzelnen Personen verlangen.

Effective altruism has become a worldwide phenomenon. The movement combines empathy and reason in the attempt to improve the world. Adherents don’t let moral gut instincts dictate their altruistic efforts, but use evidence and reflection to do the most good they can. Effective altruism originated, and primarily grew, in strongly secular environments—such as philosophy departments or Silicon Valley. So far, a religious perspective on this movement has been lacking. What can people of faith learn from effective altruism? What may they (...) criticise? What can effective altruism in turn take from religion? This volume offers a first examination of these questions, covering various Christian as well as Jewish and Buddhist perspectives. (shrink)

_Environmental Ethics_ provides an accessible, lively, and up-to-date introduction to the central issues and controversies in environmental ethics. Requiring no previous knowledge of philosophy or ethical theory, the book will be of interest to students, environmental scientists, environmental policy makers, and anyone curious to know what philosophers are saying today about the urgent environmental challenges we face. _ The book is divided into two parts. _Part One deals with theoretical issues in environmental philosophy, examining a variety of ethical and environmental (...) theories that provide diverse and thought-provoking perspectives on critical ecological issues. Part Two turns to applied environmental ethics, addressing current debates on topics such as climate change, biodiversity loss, wilderness preservation, responsibilities to future generations, population growth, overconsumption, food ethics, and ecological activism. _ Features include: _ Clear explanations of key concepts and theories that lie at the heart of current debates in environmental ethics. A mix of theory of practice that permits readers to apply diverse theoretical perspectives to key environmental debates. A wealth of pedagogical aids, including chapter summaries, discussion questions, suggested readings, and a glossary of important terms. (shrink)

A child’s objection, refusal and dissent regarding participation in non-beneficial biomedical research must be respected, even when the parents or legal representatives have given their permission. There is, however, no consensus on the definition and criteria of a meaningful and valid child’s objection. The aim of this article is to clarify this issue. In the first part we describe the problems of a child’s assent in research. In the second part we distinguish and analyze two models of a child’s objection (...) to research: the capacity-based model and the distress-based model. In the last part we present arguments for a broader and unified understanding of a child’s objection within regulations and practices. This will strengthen children’s rights and facilitate the entire process of assessment of research protocols. (shrink)

This paper argues against a kind of 'overall ought'. The main argument is a version of the paradox of supererogation. The problem is this: obligating an agent to do what’s overall best will, when that differs from what’s morally best, obligate the agent not to do what’s morally best. This, the paper will argue, is implausible. For each of four possible interpretations of this overall ought concept, it will either come across a form of this paradox or no longer look (...) like the targeted ‘overall ought’ concept. (shrink)

We argue that permissibility-based solutions to the paradox of supererogation encounter a nested dilemma. Such approaches solve the paradox by distinguishing moral and rational permissions. If they do not also include a bridge condition that relates these two permissions, then they violate a very plausible monotonicity condition. If they do include a bridge condition, then permissibility-based solutions either amount to rational satisficing or they collapse back into the classical account of supererogation and fail to resolve the paradox.

Bourdieu and Derrida share a focus on the ambiguity of the practice of gift relationships already pointed out by Mauss. From Bourdieu’s perspective, the question of gratuity is epistemically futile, as it veils the objective truth of gift-giving, yet ethically and politically relevant, as it refers to a hypocrisy which can be instrumental to enhancing civic virtue and solidarity. Bourdieu’s “scientific humanism,” however, implausibly reduces this ambiguity to interest maximization, and aims to build a solidaristic democracy by means of the (...) generalization of the hypocrisy of gratuity. In turn, by interpreting gratuity as “unconditionality,” Derrida aims not at dissolving, but at dramatizing the ambiguity of gift relationships by turning it into “madness” and an “impossible possibility”. Whereas I agree with Derrida’s insistence on the salience of the requirement of gratuity, his approach can lead to counterintuitive and hubristic consequences. Instead, I suggest some elements of an alternative way of understanding gratuitous gifts as communicative acts irreducible to an economic calculation or circle. From this standpoint, a gratuitous gift can be constituted by certain forms of recognition, emotions, or convictions without for that becoming an “impossibility”. (shrink)

Professionalism requires that physicians uphold the best interests of patients while simultaneously insuring just use of health care resources. Current articulations of these obligations like the American Board of Internal Medicine Foundation's Physician Charter do not reconcile how these obligations fit together when they conflict. This is the problem of dual agency. The most common ways of dealing with dual agency: “bunkering”—physicians act as though societal cost issues are not their problem; “bailing”—physicians assume that they are merely agents of society (...) and deliver care typically based on a strongly consequentialist public health ethic; or “balancing”—a vaguely specified attempt to uphold both patient welfare and societal need for judicious resource use simultaneously—all fail. Here I propose how the problem of dual agency might begin to be addressed with rigor and consistency. Without dealing with the dual agency problem and getting more specific about how to reconcile its norms when they conflict, the expectations of professionalism risk being written off as cute, nonbinding aphorisms from the medical profession. (shrink)

The World Health Organisation encourages that blood donation becomes voluntary and unremunerated, a system already operated in the UK. Drawing on public documents and videos, this paper argues that blood donation is regarded and presented as altruistic and supererogatory. In advertisements, donation is presented as something undertaken for the benefit of others, a matter attracting considerable gratitude from recipients and the collecting organisation. It is argued that regarding blood donation as an act of supererogation is wrongheaded, and an alternative account (...) of blood donation as moral obligation is presented. Two arguments are offered in support of this position. First, the principle of beneficence, understood in a broad consequentialist framework obliges donation where the benefit to the recipient is large and the cost to the donor relatively small. This argument can be applied, with differing levels of normativity, to various acts of donation. Second, the wrongness of free riding requires individuals to contribute to collective systems from which they benefit. Alone and in combination these arguments present moral reasons for donation, recognised in communication strategies elsewhere. Research is required to evaluate the potential effects on donation of a campaign which presents blood donation as moral obligation, but of wider importance is the recognition that other-regarding considerations in relation to our own as well as others’ health result in a range not only of choices but also of obligations. (shrink)

According to many, to have epistemic justification to believe P is just for it to be epistemically permissible to believe P. Others think it is for believing P to be epistemically good. Yet others think it has to do with being epistemically blameless in believing P. All such views of justification encounter problems. Here, a new view of justification is proposed according to which justification is a kind of composite normative status. The result is a view of justification that offers (...) hope of solving some longstanding epistemological problems. (shrink)

AI research is being challenged with ensuring that autonomous agents learn to behave ethically, namely in alignment with moral values. Here, we propose a novel way of tackling the value alignment problem as a two-step process. The first step consists on formalising moral values and value aligned behaviour based on philosophical foundations. Our formalisation is compatible with the framework of (Multi-Objective) Reinforcement Learning, to ease the handling of an agent’s individual and ethical objectives. The second step consists in designing an (...) environment wherein an agent learns to behave ethically while pursuing its individual objective. We leverage on our theoretical results to introduce an algorithm that automates our two-step approach. In the cases where value-aligned behaviour is possible, our algorithm produces a learning environment for the agent wherein it will learn a value-aligned behaviour. (shrink)

ZusammenfassungViele Menschen erwarten Dankbarkeit von den Geflüchteten, die in Europa aufgenommen werden. Nun kann mit dem Satz „Geflüchtete sollen dankbar sein“ eine moralische Pflicht oder ein Ratschlag gemeint sein. Mein Essay zeigt in einem ersten Schritt, dass es keine Pflicht zur Dankbarkeit geben kann. Dankbarkeit ist vielmehr Supererogation, nämlich eine moralisch wertvolle Handlungsweise, die keine Pflicht sein kann. Das gilt auch für Geflüchtete. Anschließend zeige ich, dass Dankbarkeit als sympathischer Ausdruck einer Tugendhaltung jedermann anzuraten ist. Wer sich für erwiesene Wohltaten (...) dankbar zeigt, wird gemocht und geschätzt. Das gilt wiederum auch für Geflüchtete. Mein Essay schließt mit einem kurzen Ausblick zu der Frage, wofür und in welchem Umfang Geflüchteten Dankbarkeit anzuraten ist. (shrink)

This article casts light on the moral implications of the possibility of human extinction, with a specific focus on extinction caused by an interruption in human reproduction. In the first two paragraphs, I show that moral philosophy has not yet given promising explanations for the wrongness of this kind of extinction. Specifically, the second paragraph contains a detailed rejection of John Leslie’s main claims on the morality of extinction. In the third paragraph, I offer a demonstration of the fact that (...) a moral view which stresses the permissibility of some types of human extinction can be effectively constructed, while in the following paragraph I propose a prima facie defense of a new approach to the topic which is likely to provide us with reasons in favor of the wrongness of a premature departure of humankind. (shrink)

Vom biblischen Gleichnis des barmherzigen Samariters über die Stilisierung von Figuren wie Mahatma Gandhi bis hin zur medialen Inszenierung von Spendengalas oder heldenhaften Rettungsaktionen – unsere Kultur- und Zeitgeschichte kennt viele Erzählungen von Personen, die anscheinend mehr tun, als moralisch geboten ist und denen dafür hohe Anerkennung zukommt. Aber auch im Alltag werden wir mit Handlungsweisen konfrontiert, die wir in besonderem Maße lobenswert finden, deren Unterlassung hingegen nicht tadelnswert; man denke etwa an besondere Freundlichkeit, Akte des Verzeihens oder auch ehrenamtliche (...) Leistungen. Diese Phänomene scheinen – wenigstens in westlichen Kulturkreisen – einen wichtigen Teil der moralischen Erfahrungen auszumachen. Um unserer moralischen Praxis an dieser Stelle Rechnung zu tragen, wird oftmals so argumentiert, dass diese Phänomene eine eigenständige Handlungskategorie konstituierten, nämlich die der Supererogation. Unter supererogatorischen Handlungen werden dabei solche verstanden, die zwar moralisch gut, nicht jedoch moralisch geboten sind. Dabei ist auffällig, dass die Supererogationsdebatte wie kaum eine andere in der Moralphilosophie durch die Erzählung von konkreten Fällen geprägt zu sein scheint, doch was sollen und was können diese in methodischer Hinsicht leisten und was nicht? Es wird zunächst gezeigt, dass diesen mindestens drei Funktionen zukommen: erstens dienen sie der Veranschaulichung und Etablierung des Forschungsgegenstandes; zweitens dienen sie als Bezugspunktes für bestimmte moralische Intuitionen und Praxen und somit gleichsam der intuitiven Unterstützung von Existenzargumenten einer Kategorie der Supererogation; drittens dienen sie als Reflexionsmediums zur Untersuchung des Konzepts der Supererogation. Der Verweis auf konkrete Fälle unserer moralischen Praxis mag nun zweifelsohne Anlass dazu geben, sich mit den Phänomenen im Rahmen moralphilosophischer Überlegungen auseinanderzusetzen, jedoch ist er für sich betrachtet nicht hinreichend dafür, Supererogation als Handlungskategorie zu etablieren. Die eigentliche Leistungsfähigkeit, so die hier vertretene These, entwickeln die Erzählungen konkreter Fälle mit Blick auf ihren Beitrag zur Konzeptanalyse. Solche narrativen Theorieelemente lassen sich an dieser Stelle nicht ohne weiteres aussparen, da supererogatorische Handlungen am besten als Grenzsituationen des moralischen Handelns zu verstehen sind. Vermittelt über Erzählungen lässt sich daher erst ein umfassender Zugang zu den Phänomenen und insbesondere der Perspektive der Handelnden selbst erlangen. (shrink)

The phenomenon of moral supererogation—action that goes beyond what moral duty requires—is familiar. In this paper, I argue that the concept of supererogation is applicable beyond the moral domain. After an introductory section 1, I outline in section 2 what I take to be the structure of moral supererogation, explaining how it comes to be an authentic normative category. In section 3, I show that there are structurally similar phenomena in other normative domains—those of prudence, etiquette, and the epistemic—and give (...) examples of acts of supererogation of each of these types. (shrink)

Many maintain that if a beneficiary has a right to a benefit provided by his benefactor, then the former cannot owe the latter gratitude for that benefit. In this paper I argue against that view. I provide examples in which benefactors provide others with benefits to which they have a right even though most others are denying them that right. These benefactors are moral standouts; they do what is right when most similarly situated agents fail to do so. I then (...) spell out some of the features of these benefactors’ actions that make them worthy of gratitude. (shrink)

ZusammenfassungDem sogenannten Knobe-Effekt zufolge bestimmt die moralische Valenz von Nebeneffekten menschlichen Verhaltens die Zuschreibung ihrer absichtlichen Verursachung. Wir argumentieren, dass erstens die empirisch ermittelten sozialpsychologischen Daten den Knobe-Effekt in der üblichen Lesart nicht belegen, vor allem wegen der unvollständigen Untersuchung der entscheidenden moralischen Varianzfaktoren. Zweitens zeigen wir, dass - und wie - eine spezifische Version des traditionellen Prinzips des Doppeleffekts den empirisch bestätigten Teil des Knobe-Effekts philosophisch erklärt. Die Erklärungskraft des Prinzips des Doppeleffekts kann auch als eine Rechtfertigung eben dieses (...) Prinzips gesehen werden. (shrink)

The set with the following members is inconsistent: F-Lesson: A person can be blameworthy for performing an action even though she cannot refrain from performing it. Equivalence: ‘Ought not’ is equivalent to ‘impermissible.’ OIC: ‘Ought’ implies ‘can’ and ‘ought not’ implies ‘can refrain from.’ BRI: Necessarily, one is morally blameworthy for doing something only if it is overall morally impermissible for one to do it. Since Equivalence seems unassailable, one can escape the inconsistency by renouncing any one of the other (...) members. I first argue against BRI and then motivate a replacement for it that ties blameworthiness to belief in impermissibility. (shrink)

This article describes how the facts in social reality take an intermediate position between objective facts and purely subjective ‘facts’. In turn, these social facts can be subdivided into constructivist and non-constructivist facts. The defining difference is that non-constructivist facts are completely determined by an approximate consensus between the members of a social group, while constructivist facts are founded in such a consensus but can nevertheless be questioned. Ought fact are such constructivist facts. Because they are founded in social reality, (...) a naturalistic theory of ought facts is attractive. Because constructivist facts are always open to questioning, we can explain why the facts in social reality may found ought facts but are nevertheless not the final word about them. (shrink)

Philosophers who complain about the ‹demandingness’ of morality forget that a morality can make too few demands as well as too many. What we ought be seeking is an appropriately demanding morality. This article recommends a ‹moral satisficing’ approach to determining when a morality is ‹demanding enough’, and an institutionalized solution to keeping the demands within acceptable limits.

The purpose of this paper is to consider the question of whether we have a duty to forgive those who repent and apologize for the wrong they have done. I shall argue that we have a pro tanto duty to forgive repentant wrongdoers, and I shall propose and consider the norm of forgiveness. This norm states that if a wrongdoer repents and apologizes to a victim, then the victim has a duty to forgive the wrongdoer, other things being equal. That (...) someone has a pro tanto duty to forgive a repentant wrongdoer means that he or she ought to forgive unless other considerations outweigh the norm of forgiveness. Furthermore, a distinction is made between what are termed 'general considerations' and 'case-relative considerations', and it is argued that only after all the relevant considerations have been examined can it be determined whether there is a duty to forgive, all things considered. (shrink)

While forgiveness is widely recognised as an example of a supererogatory action, it remains to be explained precisely what makes forgiveness supererogatory, or the circumstances under which it is supererogatory to forgive. Philosophers often claim that forgiveness is supererogatory, but most of the time they do so without offering an adequate explanation for why it is supererogatory to forgive. Accordingly, the literature on forgiveness lacks a sufficiently nuanced account of the supererogatory status of forgiveness. In this paper, I seek to (...) remedy this shortcoming by offering a systematic account of forgiveness as an example of a supererogatory action. In terms of explaining the supererogatory status of forgiveness, I will argue that, to qualify as supererogatory, a forgiving action must fulfil three conditions: (i) it must be permissible; (ii) it must not be obligatory; and (iii) it must be good or praiseworthy, that is, it must have a certain moral value. Moreover, a distinction is drawn between “unconditional” and “conditional” forgiveness. I argue that conditional forgiveness (i.e. forgiveness of repentant wrongdoers) is sometimes a duty and sometimes supererogatory, whereas unconditional forgiveness (i.e. forgiveness of unrepentant wrongdoers) is typically supererogatory or beyond duty. (shrink)

Sometimes inquirers may rationally pursue a theory even when the available evidence does not favor that theory over others. Features of a theory that favor pursuing it are known as considerations of promise or pursuitworthiness. Examples of such reasons include that a theory is testable, that it has a useful associated analogy, and that it suggests new research and experiments. These reasons need not be evidence in favor of the theory. This raises the question: what kinds of reasons are provided (...) by pursuitworthiness considerations? Are they epistemic reasons or practical reasons? I argue that pursuitworthiness considerations are a kind of non-evidential epistemic reason, which I call an inquisitive reason. In support of this, I first point out two important similarities between the traditional pursuitworthiness considerations discussed in philosophy of science, which I call promise reasons, and certain social epistemic reasons that I call social inquisitive reasons. Specifically, both kinds of reason (1) favor pursuing a theory in a non-evidential way, and (2) concern promoting successful inquiry. I then propose recognition of a new category of normative reason: inquisitive reasons. This category contains both promise and social inquisitive reasons. Finally, I argue that inquisitive reasons share three essential features with previously recognized epistemic reasons: a connection to epistemic aims, explanatory independence, and the presence of a specific right-kind/wrong-kind reasons distinction. Each of these features have been used to argue that evidence should be treated as part of a distinct, independent domain of epistemic normativity. Since inquisitive reasons share these features, they too should be considered part of this independent epistemic domain. Thus, inquisitive reasons, including pursuitworthiness considerations, are epistemic reasons. (shrink)

This paper takes the philosophical notion of suberogatory acts or morally permissible moral mistakes and, via a reinterpretation of a thought experiment from the medical ethics literature, offers an initial demonstration of their relevance to the field of medical ethics. That is, at least in regards to this case, we demonstrate that the concept of morally permissible moral mistakes has a bearing on medical decision-making. We therefore suggest that these concepts may have broader importance for the discourse on medical ethics (...) and should receive fuller consideration by those working the field. The focus of the discussion we present is on a particular thought experiment originally presented by Sulmasy and Sugarman. Their case formed the basis of an exchange about the moral equivalence of withdrawing and withholding life-saving treatment. The analysis Sulmasy and Sugarman set out is significant because, contrary to common bioethical opinion, it implies that the difference between withdrawing and withholding life-saving treatment holds, rather than lacks, moral significance. Following a brief discussion of rejoinders to Sulmasy and Sugarman’s article, we present a constructive reinterpretation of the thought experiment, one that draws on the idea of suberogatory acts or “morally permissible moral mistakes.” Our analysis, or so we suggest, accounts for the differing moral intuitions that the case prompts. However, it also calls into question the degree to which this thought experiment can be thought of as illustrating the moral equivalence of withdrawing and withholding life-saving treatment. Rather, we conclude that it primarily illuminates something about the ethical parameters of healthcare when family members, particularly parents, are involved in decision-making. (shrink)

We present a new “reason-based” approach to the formal representation of moral theories, drawing on recent decision-theoretic work. We show that any moral theory within a very large class can be represented in terms of two parameters: a specification of which properties of the objects of moral choice matter in any given context, and a specification of how these properties matter. Reason-based representations provide a very general taxonomy of moral theories, as differences among theories can be attributed to differences in (...) their two key parameters. We can thus formalize several distinctions, such as between consequentialist and non-consequentialist theories, between universalist and relativist theories, between agent-neutral and agent-relative theories, between monistic and pluralistic theories, between atomistic and holistic theories, and between theories with a teleological structure and those without. Reason-based representations also shed light on an important but under-appreciated phenomenon: the “underdetermination of moral theory by deontic content”. (shrink)

Immanuel Kant (1724–1804) argued that moral requirements are based on a standard of rationality he dubbed the “Categorical Imperative” (CI). Immorality thus involves a violation of the CI and is thereby irrational. Other philosophers, such as Locke and Hobbes, had also argued that moral requirements are based on standards of rationality. However, these standards were either desirebased instrumental principles of rationality or based on sui generis rational intuitions. Kant agreed with many of his predecessors that an analysis of practical reason (...) will reveal only the requirement that rational agents must conform to instrumental principles. Yet he argued that conformity to the CI (a non-instrumental principle) and hence to moral requirements themselves, can nevertheless be shown to be essential to rational agency. This argument was based on his striking doctrine that a rational will must be regarded as autonomous, or free in the sense of being the author of the law that binds it. The fundamental principle of morality — the CI — is none other than the law of an autonomous will. Thus, at the heart of Kant's moral philosophy is a conception of reason whose reach in practical affairs goes well beyond that of a Humean ‘slave’ to the passions. Moreover, it is the presence of this self-governing reason in each person that Kant thought offered decisive grounds for viewing each as possessed of equal worth and deserving of equal respect. (shrink)

Standing in San Marco Cathedral in Venice, you immediately notice the exquisitely decorated spandrels: the triangular spaces bounded on either side by adjoining arches and by the dome above. You would be forgiven for seeing them as the starting point from which to understand the surrounding architecture. To do so would, however, be a mistake. It is a similar mistaken inference that evolutionary biologists have been accused of making in assuming a special adaptive purpose for such biological features as fingerprints (...) and chins. I argue that a mistake of just this sort is being made by ethicists who appeal to the intrinsic value of supererogatory acts in their efforts to make space for supererogation in ethical theory. Many cases of supererogatory action are simply spandrels: by-products of uncontroversial commitments elsewhere in our moral thought. This is not to downplay their value but rather to show that their value need not be the justification for making room for the supererogatory. I demonstrate this by examining two areas: rights and the distribution of burdens among a group. My argument has significance for those who take themselves to be defends of the possibility of supererogatory actions, as well as those who are committed to the contrary and those who believe themselves to be indifferent on the matter. (shrink)

Supererogation seems to be an important concept of common sense morality. However, assuming the existence of such a category seems to pose a serious problem for Kantian Ethics, given the all-encompassing role of duty. In fact, Kant seems to deny the possibility of such acts when he states in the second critique that “[b]y exhortation to actions as noble, sublime, and magnanimous, minds are attuned to nothing but moral enthusiasm and exaggerated self-conceit; [...] they are led into the delusion that (...) it is not duty […] which constitutes the determining ground of their actions […]”. (KpV, AA V, 84f.). This paper’s aim is to show that even though it is not possible to include a category of supererogation within Kantian Ethics, the recognition of alleged supererogatory acts is not only a source of self-deception, as Kant seems to fear, but can also serve as a source of self-knowledge. Starting from the premise that within Kantian Ethics self-knowledge is indispensable to aspire to the duties of moral self-perfection, I will argue that supererogation is only a plausible concept regarding the observer-perspective: thus it describes an act that, given the observer's own moral development, seems to be beyond duty but for the agent herself is not. Given an observer has the insight that her judgment relies on her own deficiencies to act accordingly, this fulfills an epistemic function in the process of developing one’s own moral capacities. This seems to be a fairly proper phenomenological account of supererogation as it can, on the one hand, explain the common moral intuition that certain acts are supererogatory. While on the other hand, it can capture the empirical observation that agents of alleged supererogatory acts usually do not perceive their actions as supererogatory because the differing perspectives of the agent and the observer constitute an integral part of the given account. (shrink)

This thesis engages with three topics and the relationships between them: (i) the phenomenon of disagreement (paradigmatically, where one person makes a claim and another denies it); (ii) the normative character of disagreements (the issue of whether, and in what sense, one of the parties is “at fault” for believing something that’s untrue); (iii) the issue of which theory of what truth is can best accommodate the norms relating belief and truth. People disagree about all sorts of things: about whether (...) climate is changing, death penalty is wrong, sushi is delicious, or Louis C.K. is funny. However, even focusing on disagreements in the evaluative domain (e.g., taste, moral and comedic), where people have the intuition that there is ‘no fact of the matter’ about who is right, there are significant differences that require explanation. For instance, disagreement about taste is generally perceived as shallow. People accept to disagree and live comfortably with that fact. By contrast, moral disagreement is perceived as deep and sometimes hard to tolerate. Comedic disagreement is similar to taste. However, it may involve an element of ‘intellectual snobbery’ that is absent in taste disagreement. The immediate questions are whether these contrasts allow of precise characterization and what is responsible for them. I argue that, once a case is made for the truth-aptness of judgments in these areas, the contrast can be explained in terms of variable normative function of truth – as exerting a lightweight normative constraint in the domain of taste and a stricter constraint in the moral domain. In particular I claim that while truth in the moral domain exerts a sui generis deontic control, this normative feature of truth is silent in both the taste and the comedic domains. This leads me to investigate how to conceive of truth in the light of normative variability. I argue that an amended version of deflationism – minimally inflated deflationism – can account for the normative variability of truth. (shrink)