It is tempting to think that zebras, goats, lions, and similar animals matter morally, but not in quite the same way people do. This might lead us to adopt a hybrid view of animal ethics such as ‘Utilitarianism for Animals; Deontology for People’. One of the core commitments of deontology is the Doctrine of Doing and Allowing (DDA): the view that doing harm is harder to justify than allowing harm. I explore how this core tenant of deontology applies to non-person, (...) non-human animals and whether hybrid views of animal ethics can accept it. In doing so, I aim to do three things. First, to show that my defence of the DDA can solve a problem surrounding our duties to wild animals, while making only minimal claims about animal moral status. Second, to offer an argument that for many non-person, non-human animals, we should recognise deontological constraints on their treatment, but also see those constraints as importantly different from the constraints against doing harm to persons. Third, to get clearer on how we should understand Utilitarianism for Animals and Nozickian hybrid approaches to animal ethics. (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.

Philosophy and Phenomenological Research, EarlyView.

This volume collects selected papers delivered at the 15th Conference of the International Society for Utilitarian Studies, which was held at Karlsruhe Institute of Technology in July 2018. It includes papers dealing with the past, present, and future of utilitarianism – the theory that human happiness is the fundamental moral value – as well as on its applications to animal ethics, population ethics, and the future of humanity, among other topics.

Effective Altruism is a rapidly growing and influential contemporary philosophical movement committed to updating utilitarianism in both theory and practice. The movement focuses on identifying urgent but neglected causes and inspiring supererogatory giving to meet the need. It also tries to build a broader coalition by adopting a more ecumenical approach to ethics which recognizes a wide range of values and moral constraints. These interesting developments distinguish Effective Altruism from the utilitarianism of the past in ways that invite cooperation and (...) warrant a fresh look from Thomists. Nonetheless Effective Altruism’s fundamentally consequentialist and aggregative model for ethics precludes more foundational agreement with Thomistic ethics in ways that limit the extent of practical cooperation. (shrink)

Satisficing consequentialism is often used as a way of solving the demandingness objection, but many forms of satisficing consequentialism fail to do so. Further, those that do are vulnerable to the objections Ben Bradley outlined in Against Satisficing Consequentialism. In this paper, I present a new type of satisficing consequentialism which resolves the demandingness objection, is in-line with common intuitions about moral responsibility, and avoids Bradley's criticisms.

This essay begins by describing T.M. Scanlon’s contractualism according to which an action is right when it is authorised by the moral principles no one could reasonably reject. This view has argued to have implausible consequences with regards to how different-sized groups, non-human animals, and cognitively limited human beings should be treated. It has also been accused of being theoretically redundant and unable to vindicate the so-called deontic distinctions. I then distinguish between the general contractualist framework and Scanlon’s version of (...) contractualism. I explain how the general framework enables us to formulate many other versions of contractualism some of which can already be found in the literature. Understanding contractualism in this new way enables us both to understand the structural similarities and differences between different versions of contractualism and also to see the different objections to contractualism as internal debates about which version of contractualism is correct. (shrink)

This paper contributes to the debate about how the overdemandingness objection applies to Kant's ethics. I first look at the versions of the overdemandingness objections Kant himself levels against other ethicists and ethical principles and I discuss in what sense he acknowledges overdemandingness as a problem. Then I argue that, according to Kant's own standards, introspection about the moral worthiness of one's actions can constitute forms of moral overdemandingness. Self-scrutiny and Kant's well-known claim that we can never be certain that (...) we acted for the right reason jeopardize agents’ deserved happiness. Furthermore, self-scrutiny can constitute an activity Kant himself criticizes under the labels of “micrology” and “fantastic virtue”. The demandingness of critical self-scrutiny has not yet received due attention in the overdemandingness debate since this debate is focused on duties we have towards others. (shrink)

Many of us read Peter Singer ’ s work on our obligations to those in desperate need with our students. Famously, Singer argues that we have a moral obligation to give a significant portion of our assets to famine relief. If my own experience is not atypical, it is quite common for students, upon grasping the implications of Singer ’ s argument, to ask whether Singer gives to famine relief. In response it might be tempting to remind students of the (...) ad hominem fallacy of attacking the person advancing an argument rather than the argument itself. In this paper I argue that the “ ad hominem reply ” to students ’ request for information about Singer is misguided. First I show that biographical facts about the person advancing an argument can constitute indirect evidence for the soundness / unsoundness of the argument. Second, I argue that such facts are relevant because they may reveal that one can discard the argument without thereby incurring moral responsibility for failing to act on its conclusion even if the argument is sound. (shrink)

Harsanyi defends utilitarianism by means of an axiomatic proof and by what he calls the 'equiprobability model'. Both justifications of utilitarianism aim to show that utilitarian ethics can be derived from Bayesian rationality and some weak moral constraints on the reasoning of rational agents. I argue that, from the perspective of Bayesian agents, one of these constraints, the impersonality constraint, is not weak at all if its meaning is made precise, and that generally, it even contradicts individual rational agency. Without (...) the impersonality constraint, Harsanyi's two justifications of utilitarianism on the grounds of Bayesian rationality fail. As an alternative, I develop a contractarian framework that is compatible with individual rational agency and Harsanyi's central assumptions, and that allows the derivation of moral conclusions on the grounds of Bayesian rationality. The developed framework offers a novel justification of contractarian ethics and may best be described as a combined version of Harsanyi's equiprobability model and Rawls's original position. (shrink)

I examine the familiar criterial view of personhood, according to which the possession of personal properties such as self-consciousness, emotionality, sentience, and so forth is necessary and sufficient for the status of a person. I argue that this view confuses criteria for personhood with parts of an ideal of personhood. In normal cases, we have already identified a creature as a person before we start looking for it to manifest the personal properties, indeed this pre-identification is part of what makes (...) it possible for us to see and interpret the creature as a person in the first place. This pre-identification is typically based on biological features. Except in some interesting special or science-fiction cases, some of which I discuss, it is human animals that we identify as persons. (shrink)

ABSTRACTDemandingness objections to consequentialism often claim that consequentialism underestimates the moral significance of the stranger/special other distinction, mistakenly extending to strangers demands it is proper for special others to make on us, and concluding that strangers may properly demand anything of us if it increases aggregate goodness. This argument relies on false assumptions about our relations with special others. Boundaries between ourselves and special others are both a common and a good-making feature of our relations with them. Hence, demandingness objections (...) that rely on the argument in question fail. But the same observations about our relations with special others show that there are many demands special others may not properly make, and since we cannot be more guilty of unjustified partiality in insisting on boundaries between ourselves and strangers than on boundaries between ourselves and special others, there are – as demandingness objections maintain – some demands strangers may not properly make on us. (shrink)

Most people believe that suffering is intrinsically bad. In conjunction with facts about our world and plausible moral principles, this yields a pro tanto obligation to reduce suffering. This is the intuitive starting point for the moral argument in favor of interventions to prevent wild animal suffering. If we accept the moral principle that we ought, pro tanto, to reduce the suffering of all sentient creatures, and we recognize the prevalence of suffering in the wild, then we seem committed to (...) the existence of such a pro tanto obligation. Of course, competing values such as the aesthetic, scientific or moral values of species, biodiversity, naturalness or wildness, might be relevant to the all-things-considered case for or against intervention. Still, many argue that, even if we were to give some weight to such values, no plausible theory could resist the conclusion that WAS is overridingly important. This article is concerned with large-scale interventions to prevent WAS and their tractability and the deep epistemic problem they raise. We concede that suffering gives us a reason to prevent it where it occurs, but we argue that the nature of ecosystems leaves us with no reason to predict that interventions would reduce, rather than exacerbate, suffering. We consider two interventions, based on gene editing technology, proposed as holding promise to prevent WAS; raise epistemic concerns about them; discuss their potential moral costs; and conclude by proposing a way forward: to justify interventions to prevent WAS, we need to develop models that predict the effects of interventions on biodiversity, ecosystem functioning, and animals’ well-being. (shrink)

We discuss the demandingness of Kant’s ethics. Whilst previous discussions of this issue focused on imperfect duties, our first aim is to show that Kantian demandingness is especially salient in the class of perfect duties. Our second aim is to introduce a fine-grained picture of demandingness by distinguishing between different possible components of a moral theory which can lead to demandingness: a required process of decision making, overridingness and the stringent content of demands, due to a standpoint of moral purity. (...) This distinction allows a specification of the sources of demandingness in Kant. The most characteristically Kantian form of demandingness springs from overridingness and purity and comes as a constant threat that an agent might find herself in a situation in which, due to no fault of her own, she is required to sacrifice everything for little to no non-moral goods. Our third aim is to discuss whether Kant has the resources to reply to those who criticize his ethics based on its demandingness. For this purpose we discuss Kant’s notion of “rationalizing” in the context of various types of current conceptions of demandingness and calls for moderate ethical theories. (shrink)

Bernard Williams’ integrity objection poses a significant challenge to utilitarianism, which has largely been answered by utilitarians. This paper recasts the integrity objection to show that utilitarian agents could be committed to producing the overall best states of affairs and yet not positively act to bring them about. I introduce the ‘Moral Pinch Hitter’ – someone who performs actions at the bequest of another agent – to demonstrate that utilitarianism cannot distinguish between cases in which an agent maximizes utility by (...) positively acting in response to her duty, and cases in which an agent fails morally by relying upon someone else to perform the obligatory act. The inability to distinguish among these cases establishes a new, reloaded integrity objection to utilitarianism: utilitarianism cannot explain why it would be wrong to have someone else make difficult moral decisions, and to act on those decisions, for me. (shrink)

The COVID-19 crisis has left zoos especially vulnerable to bankruptcy, and the precarity of their financial situation threatens the lives and well-being of the animals who live in them. In this paper, we argue that while we and our governments have a responsibility to ensure the protection of animals in struggling zoos, it is morally impermissible to make private donations or state subsidies to zoos because such actions serve to perpetuate an unjust institution. In order to protect zoo animals without (...) perpetrating further injustice, governments should subsidize the transformation of zoos into sanctuaries and then facilitate the gradual closure of most of these sanctuaries. (shrink)

ABSTRACTThe standard view of demandingness understands demandingness exclusively as a matter of costs to the agent. The paper discusses whether the standard view must be given up because we should think of demandingness as a matter of difficulty or restriction of options. I will argue that difficulty can indeed increase demandingness, but only insofar as it leads to further costs. As to restrictions of options, I will show that confinement can become costly and thus increase demandingness in three ways, by (...) prohibiting actions that the agent wants to perform in order to promote his well-being, by limiting the development of future preferences and projects and also by making the society less open. The paper thus defends a new variant of the standard view by arguing that difficulty and restrictions of options can increase the demandingness of morality on grounds of being costly. (shrink)

Public health policies often require individuals to make personal sacrifices for the sake of protecting other individuals or the community at large. Such requirements can be more or less demanding for individuals. This paper examines the implications of demandingness for public health ethics and policy. It focuses on three possible public health policies that pose requirements that are differently demanding: vaccination policies, policy to contain antimicrobial resistance, and quarantine and isolation policies. Assuming the validity of the ‘demandingness objection’ in ethics, (...) we argue that states should try to pose requirements that individuals would have an independent moral obligation to fulfil, and therefore that are not too demanding. In such cases, coercive measures are ethically justified, especially if the interventions also entail some benefits to the individuals; this is, for example, the case of vaccination policies. When public health policies need to require individuals to do something that is too demanding to constitute an independent moral obligation, states have an obligation to either provide incentives to give individuals non-moral reasons to fulfil a certain requirement – as in the case of policies that limit antibiotic prescriptions – or to compensate individuals for being forced to do something that is too demanding to constitute an independent moral obligation – as in the case of quarantine and isolation policies. (shrink)

Trends of recent demographical development show that the world's population is aging at its fastest clip ever. In this paper, I ask whether adult children should support the life of their chronically ill parents as long as it takes, and I analyze the matter with regard to the doctrine of Confucianism. As the virtue of filial piety plays a central role in the ethics of Confucianism, adult children will face stringent demands while giving care to their chronically ill parents. In (...) this paper, I argue that because of the extreme moral demands Confucians impose on adult children, Confucianism is an objectionable moral theory. I also argue that if Confucianism allows these agents to opt out of the caregiving tasks, it may cause conflict with its own doctrines. For these reasons, I conclude that Confucianism cannot provide a defensible response to the problem of long-term caregiving. (shrink)