The claim that (OIC) “ought” implies “can” (i.e., you have an obligation only at times at which you can obey it) entails that (1) obligations that become infeasible are lost (i.e., you stop having an obligation when you become unable to obey it). Moreover, the claim that (2) obligations that become overridden are not always lost (i.e., sometimes you keep having an obligation when you acquire a stronger incompatible obligation) entails that (ONIM) “ought” does not imply “must” (i.e., some obligations (...) are not all-things-considered). It is standard to infer ONIM—via (2)—from the premise that becoming overridden can result in “moral residue” (e.g., in the appropriateness of feeling regret). But then, I note, one could similarly infer not-OIC—via not-(1)—from the premise that becoming infeasible can result in moral residue. So there is an argument against OIC which parallels the standard argument for ONIM. I respond by rejecting both arguments: it is a mistake to always infer from the presence of moral residue that an obligation is not lost. Then I propose new arguments both for ONIM and for OIC. (shrink)

Agent-relative reasons are an important feature of any nonconsequentialist moral theory. Many authors think that they cannot be accommodated within a value-first theory that understands all value as agent-neutral. In this paper, I offer a novel explanation of agent-relative reasons that accommodates them fully within an agent-neutral value-first view. I argue that agent-relative reasons are to be understood in terms of second-order value responses: when an agent acts on an agent-relative reason, she responds appropriately to the agent-neutral value of her (...) own appropriate response to some agent-neutral value. This view helps reconcile important elements of deontology and consequentialism. (shrink)

In this paper, I explain the demands of filial obligations from act and rule consequentialism. More specifically, I defend a rule-consequentialist explanation of filial obligations, and identify a few factors in relation to the determination of filial demands; they include the costs of internalization of filial obligations, and the proportions of the young and the old generations in a population pyramid. I believe that in a society with an aging population, we may accept a strong view of filial obligation. Towards (...) the end of the paper, I explain that rule-consequentialism is compatible with certain special views of filial obligations, such as the gratitude theory and the special goods theory; these theories represent ways in which adult children and their parents may obtain special goods from engaging in the relationship. (shrink)

Why should I take care of my aging parents? How far will morality require me to sacrifice for this cause? I will study these questions from the perspectives of Confucianism and rule‐consequentialism. Confucians believe that the continuity of families and the interactions between members of different generations can enhance the integrity of society in the long run. However, since Confucianism may impose extreme demands on its followers, this theory may be problematic. In this paper, I argue that despite its demands, (...) the Confucian doctrines are defensible and are worth upholding. To explain my view, I draw upon rule‐consequentialism and explain how the rule‐consequentialist analysis complements and enhances the Confucian claims. I believe that the consequentialist conception of Confucianism can provide a useful resource for responding to the moral challenge of population aging in the current state of the world. (shrink)