It is common for moral philosophers to reject a moral theory on the basis that its verdicts are unreasonably demanding—it requires too much of us to be a correct account of our moral obligations. Even though such objections frequently strike us as convincing, they give rise to two challenges: Are demandingness objections really independent of other objections to moral theories? Do standard demandingness objections not presuppose that costs borne by the comfortably off are more important than costs borne by the (...) poor? These challenges have led some writers to question whether there really can be convincing demandingness objections, notwithstanding their strong initial appeal. David Sobel has argued that standard demandingness objections are ‘impotent’, Liam Murphy that they can be ‘dissolved’. In this paper, I aim to vindicate the possibility of demandingness objections by addressing these two challenges. (shrink)

The demandingness of a moral prescription is generally understood exclusively in terms of the welfare costs involved in complying with that prescription. I argue that psychological difficulty is a second aspect of demandingness, whose relevance cannot be reduced to that of welfare costs. Appeal to psychological difficulty explains intuitive verdicts about the permissibility of favouring oneself over others, favouring loved ones over strangers, and favouring one’s short-term good over one’s long-term good. There are also significant implications for the morality of (...) addressing severe global poverty. (shrink)

Although climate change jeopardizes the fundamental human rights of current as well as future people, current actions and ambitions to tackle it are inadequate. There are two prominent explanations for this motivational gap in the climate ethics literature. The first maintains that our conventional moral judgement system is not well equipped to identify a complex problem such as climate change as an important moral problem. The second explanation refers to people’s reluctance to change their behaviour and the temptation to shirk (...) responsibility. We argue that both factors are at play in the motivational gap and that they are complemented by crucial moral psychological insights regarding moral disengagement, which enables emitters to dissociate self-condemnation from harmful conduct. In this way, emitters are able to maintain their profligate, consumptive lifestyle, even though this conflicts with their moral standards with respect to climate change. We provide some illustrations of how strategies of moral disengagement are deployed in climate change and discuss the relationship between the explanations for the motivational gap and moral disengagement. On the basis of this explanatory framework, we submit that there are three pathways to tackle the motivational gap and moral disengagement in climate change: making climate change more salient to emitters and affirming their self-efficacy; reconsidering the self-interested motives that necessitate moral disengagement; and tackling moral disengagement directly. (shrink)

Many corporations are large, powerful, and wealthy. There are massive shortfalls of global justice, with hundreds of millions of people in the world living below the threshold of extreme poverty, and billions more living not far above that threshold. Where injustice and needs shortfalls must be remediated, we often look towards agents’ capabilities to determine who ought to bear the costs of rectifying the situation. The combination of these three claims grounds what I call a ‘linkage-based’ account of why corporations (...) have demanding positive duties to the global poor. In this paper, I put forward a distinctive linkage-based account of corporations’ positive duties centred on the idea of dependence and the importance of meeting agents’ core needs. In addition to outlining and defending this account, I will show that we can utilise its basic conceptual components to make headway on questions that have received insufficient attention in the business ethics literature; specifically, we can say something substantive about the weighting of needy agents’ competing claims to assistance, and about the limits to the demands that can be lodged against corporations on the basis of others' unmet needs. Having integrated considerations of duties' grounding, their comparative weight, and the limits of their demandingness into a single account of corporate positive duty, I conclude by discussing a challenge to attributing to corporations duties owed to the worst-off amongst the global poor. (shrink)

It has been suggested that understanding our obligations to address large-scale moral problems such as global poverty and the threat of severe climate change as fundamentally collective can allow us to insist that a great deal must be done about these problems while denying that there are very demanding obligations, applying to either individuals or collectives, to contribute to addressing them. I argue that this strategy for limiting demandingness fails because those who endorse collective obligations to address large-scale moral problems (...) have no grounds for denying that the relevant collectives are obligated to do what is impartially best. Specifically, I argue that appeals to the claim that collective obligations to do what is impartially best would be objectionably demanding cannot succeed, for two reasons. The first is that demandingness complaints cannot be aggregated across the individual members of a collective. And the second is that demandingness complaints cannot plausibly be asserted on behalf of collectives themselves. I conclude by suggesting some reasons to think that collective obligations to address large-scale problems will tend to imply demanding individual obligations. (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.

In this chapter, Mark Budolfson and Dean Spears analyse the marginal effect of philanthropic donations. The core of their analysis is the observation that marginal good done per dollar donated is a product (in the mathematical sense) of several factors: change in good done per change in activity level of the charity in question, change in activity per change in the charity’s budget size, and change in budget size per change in the individual’s donation to the charity in question. They (...) then discuss the “hidden zero problem” that some of the terms in the equation (in particular, the last term) might be “hidden zeros” that prevent donations from doing any good—or worse, imply that they do harm—even if the charity is at the top of effective altruism rankings based on the other factors. (shrink)

What responsibilities does each of us have to reduce or limit our greenhouse gas emissions? Advocates of individual emissions reductions acknowledge that there are limits to what we can reasonably demand from individuals. Climate ethics has not yet systematically explored those limits. Instead, it has become popular to suggest that such judgements should be ‘context-sensitive’ but this does not tell us what role different contextual factors should play in our moral thinking. The current approach to theory development in climate ethics (...) is not likely to be the most effective way to fill this gap. In existing work, climate ethicists use hypothetical cases to consider what can be reasonably demanded of individuals in particular situations. In contrast, ‘climate ethics with an ethnographic sensibility’ uses qualitative social science methods to collect original data in which real individuals describe their own situations. These real-life cases are more realistic, more detailed and cover a broader range of circumstances than hypothetical cases. Normative analysis of real-life cases can help us to develop a more systematic understanding of the role that different contextual factors should play in determining individual climate responsibilities. It can also help us to avoid the twin dangers of ‘idealization’ and ‘special pleading’. (shrink)

Sentimental cosmopolitans argue that cultivating empathy for distant others is necessary in order to motivate action to address global injustices. This paper accepts the basic premises of the senti...

Moral relativists often defend their view as an inference to the best explanation of widespread and deep moral disagreement. Many philosophers have challenged this line of reasoning in recent years, arguing that moral objectivism provides us with ample resources to develop an equally or more plausible method of explanation. One of the most promising of these objectivist methods is what I call the self-interest explanation, the view that intractable moral diversity is due to the distorting effects of our interests. In (...) this paper I examine the self-interest explanation through the lens of the famine debate, a well-known disagreement over whether we have a moral obligation to donate most of our income to the global poor. I argue that objectivists should reduce their confidence that the persistence of the famine debate is due to the distorting influence of self-interest. If my argument is on target, then objectivists may need to supply a stronger explanation of moral disagreement to defend their view against the threat of moral relativism. (shrink)

Duties to address global poverty face a motivation gap. We have good reasons for acting yet we do not, at least consistently. A ‘sentimental education’, featuring literature and journalism detailing the lives of distant others has been suggested as a promising means by which to close this gap. Although sympathetic to this project, I argue that it is too heavily wed to a charitable model of our duties to address global poverty—understood as requiring we sacrifice a certain portion of our (...) income. However, political action, aimed at altering institutions at both a global and a local level is likely to be necessary in order to provide effective long-term solutions to poverty globally. To rectify this, the article develops an alternative dialogical account of sentimental education, suitable for motivating support for political action to address global poverty. (shrink)

People disagree about whether individuals in rich countries like the United States have an obligation to aid the world’s poorest people. A tempting thought is that this disagreement comes down to a non-moral matter. I argue that we should be suspicious of this view. Drawing on psychological evidence, I show that we should be more pessimistic about our ability to attribute the disagreement to a difference in factual beliefs.

It is often argued that cosmopolitanism faces unique motivational constraints, asking more of individuals than they are able to give. This ‘motivational problem’ is held to pose a significant challenge to cosmopolitanism, as it appears unable to transform its moral demands into motivated political action. This article develops a novel response to the motivational problem facing cosmopolitanism, arguing that self-interest, alongside appeals to sentiment, can play a vital and neglected, transitional role in moving towards an expanded cosmopolitical condition. The article (...) explicates the ‘motivational problem’, analyses the relationship between self-interest and sentimental cosmopolitanism in addressing it, and develops a series of claims that self-interest can be one important component in what we label as ‘transitional cosmopolitanism’. In doing so, we argue that self-interested motivations can be compatible with sentiment-based approaches, rendering them more plausible. In addition, two expected critiques of self-interested ‘transitional cosmopolitanism’ are tackled: (A) That it cannot address feasibility constraints, and (B) That self-interested motivations cannot meet what an ‘authentic’ cosmopolitanism entails. We refute and challenge these critiques and outline three conditions in which self-interest can advance a transitional form of cosmopolitanism, while also being compatible with cosmopolitanism writ large. (shrink)

Climate change and other contemporary harms are often depicted as New Harms because they seem to constitute unprecedented challenges. This New Harms Discourse rests on two important premises, both of which we criticise on empirical grounds. First, we argue that the Premise of changed conditions of human interaction—according to which the conditions regarding whom people affect have changed recently and which emphasises the difference with past conditions of human interaction—risks obfuscating how humanity’s current predicament is merely the transient result of (...) long-term, gradual processes and developments. Second, we dispute the Premise that New Harms have certain features that render them new and argue that New Harms share characteristics with other harms. On the basis of these premises, the New Harms Discourse concludes that climate change is a unique social challenge that requires radically new moral thinking, but we argue that this Uniqueness Myth distracts attention from the valuable lessons we can draw from humanity’s successes and failures in dealing with past harms. We will illustrate how action to tackle climate change and other complex, systemic harms can be informed by the interdisciplinary study of historic harms. We will argue that rejecting the New Harms Discourse is not only empirically justified, it also gives cause for optimism, because it opens up the possibility to draw upon the past to face problems in the present and future. (shrink)

In political philosophy, citizenship is a key concept. Citizenship is tied to rights and duties, as well as to concepts of social justice. Recently, the debate on citizenship has developed a new direction in focusing on qualified notions of citizenship. In this contribution, I shall defend three claims. Firstly, consumer citizenship fits into the discussion of qualified notions of citizenship. Secondly, the debate on qualified notions of citizenship cannot be detached from the normative claims in the philosophy of citizenship more (...) generally. In particular, duties and rights receive a distinct shape when debated in terms of “consumer citizenship”. Thirdly, I shall argue that further normative limits can be established by discussing qualified notions of citizenship as items of a list that need to cohere in normative terms. I shall pay particular attention to environmental citizenship. (shrink)

Giving money to others feels good. It is now standard to use the label ‘warm glow feelings’ to refer to the pleasure people take from giving. But what exactly are warm glow feelings? And why do people experience them? To answer these questions, we ran two studies: a recall task in which participants were asked to remember a donation they made, and a donation task in which participants were given the opportunity to make a donation before reporting their affective states. (...) Correlational and experimental results converge towards the conclusion that, if the nature of the warm glow is straightforward, its source is multifaceted. Regarding the nature of the ‘warm glow’, the pleasure people took in giving was mainly predicted by one particular type of positive emotion and was indeed described by participants as ‘warm’. Regarding the underlying psychological mechanisms, warm glow feelings were elicited by positive appraisals regarding the donor’s moral character, positive appraisals regarding the actual impact of the donor’s donation on the welfare of others and a feeling of communion with others. We discuss the theoretical implications of our findings. (shrink)

Consequentialism has been challenged on the grounds that it is too demanding. I will respond to the problem of demandingness differently from previous accounts. In the first part of the paper, I argue that consequentialism requires us to distinguish the justification of an act \ from the justification of an act \, where \ is an act of praise or blame. In the second part of the paper, I confront the problem of demandingness. I do not attempt to rule out (...) the objection; instead, I argue that if certain plausible empirical claims about moral motivation are true, we morally ought not to blame people for failing to meet certain very demanding obligations. With this theory, we create a space in consequentialism for intuitions questioning the plausibility of demanding obligations. I conclude the paper by showing that separate justifications for \ and \ may also give us a theoretical niche for intuitions about supererogation. (shrink)

Eradicating poverty is one of the prime goals included in the Sustainable Development Goals set by the United Nations in its Post-2015 Development Agenda. Clearly, this is a mission set for the world to achieve but do humans have a moral obligation to fulfill it? In other words, is there a moral obligation on the part of the affluent of the world to help the needy poor? Drawing on the relation between a moral obligation and a moral right, one view (...) is that if there is a moral obligation to help the needy poor of the world, then we can say that those afflicted by severe poverty have a moral right (human right) to be free from poverty. But being an example of a socioeconomic right, it is writ with problems leading some philosophers to doubt that there is such a right. On the other hand, many attempts have been made to justify such a right. The paper looks at some attempts that have been made to justify the existence of such a right on the metaethical principles of justice, humanity and the concepts of karma and dharmic duty. It further delves into the nature of the moral obligation to eradicate poverty where this philosophical exercise provides the vision and the insight into the extent and scope of the mission. Lastly, the paper suggests how in view of the complex theoretical issues involved, one can attempt to generate the conviction that there is a human moral obligation to eradicate poverty. (shrink)

Some consequentialists argue that ordinary individuals are obligated to act in specific, concrete ways to address large-scale harms. For example, they argue that we should each refrain from meat-eating and avoid buying sweatshop-made clothing. The case they advance for such prescriptions can seem intuitive and compelling: by acting in those ways, a person might help prevent serious harms from being produced at little or no personal cost, and so one should act in those ways. But I argue that such reasoning (...) often relies on an overly simplistic assessment of the costs and benefits of those prescriptions, one that misconstrues or neglects important issues. Indeed, a closer look at those costs and benefits reveals just how little we often know about a number of real-world matters that bear on the expected consequences of the prescribed individual actions. Our predicament is one of radical uncertainty: we currently lack a sound basis for concluding that the relevant actions are more likely to do good than to backfire. I distinguish this empirically grounded objection from others, which are not convincing—including one based on the mere conceivability of the actions in question backfiring and another based on the supposition that such actions cannot make a difference in addressing the massive problems at issue. The upshot is that, at least for now, consequentialist arguments for many specific individual actions aimed at addressing large-scale harms are inconclusive. (shrink)

This paper aims to offer a plausible and renewed defence of the axioms of the already well-known account of political philosophy ‘luck egalitarianism’. By finding certain support not only in the Kantian moral programme but also in widely accepted intuitions of our time, it is contended that luck egalitarianism possesses sufficient justification to become an ethical guide at the global level, revealing plausibly the existence of a compelling positive moral duty to terminate global poverty and denouncing its toleration as nothing (...) but a matter of injustice. The arguments provided to embrace such a proposal are built upon the widely accepted claim in moral philosophy that ‘all persons are equal in fundamental moral worth’. From this standpoint, I argue that the luck egalitarian doctrine can not only satisfy such a claim to its ultimate consequences, but it also reasonably overcome its most severe challenges that have diminished its merits in recent times when it aspires to become a tenable theory of justice. (shrink)

This paper has two aims. The first is to describe several sources of the moral responsibility to remedy or alleviate global poverty—reasons why an agent might have such a responsibility. The second is to consider what sorts of agents bear the responsibilities associated with each source—in particular, whether they are collective agents like states, societies, or corporations, on the one hand, or individual human beings on the other. We often talk about our responsibilities to the poorest people in the world, (...) or what we owe them. So the question is who this we is. I shall argue that the answer depends on the source of the responsibility. Some responsibilities—one species of causal responsibilities—belong in the first instance to collectives, although they will also trickle down to at least some individuals within the collective. Other responsibilities—humanitarian responsibilities, and a different species of causal responsibilities—belong in the first instance to individuals, but can, I shall argue, “trickle up” to collectives of which individuals are members. (shrink)

Concern regarding overly demanding duties has been a prominent feature of moral debate ever since the possibility was famously sounded out by Bernard Williams nearly fifty years ago. More recently, some theorists have attempted to resolve the issue by reconsidering its underlying structure, drawing attention to the possibility that the duties to respond to large-scale moral issues like global poverty, systemic racism, and climate change may be fundamentally collective duties rather than indi- vidual ones. On this view, the relationship between (...) potentially overly demanding individual duties and large-scale moral issues is mediated by the fact that the duties are, first and foremost, ours together rather than each of ours on our own. We believe this theoretical shift constitutes an important development for moral theory regarding large-scale moral problems, but in this paper we focus on two dis- tinct reasons to think that the interplay between collective duties and demanding- ness is more complicated than has typically been appreciated. First, we argue that in cases in which risks or burdens are indivisible, the move to collectivize duties fails to fulfill its promise to alleviate demandingness concerns, and moreover that those kinds of cases are far more widespread than they may initially appear to be. Sec- ond, we argue that if concerns over individual demandingness could block a putative obligation from becoming an actual moral duty, then, in some cases at least, con- cerns over collective demandingness could do so as well. These complications help elucidate the fact that while the move to collectivize duties can address demanding- ness concerns in a particular subset of cases, in others doing so may merely relo- cate—or even exacerbate—the problem. (shrink)

Professor Brooks’ paper projects an aura of inevitable catastrophe. He correctly notes that the climate is always changing and that somewhere in the near or far future there will always be somethin...

This paper examines the relationship between strategies of cosmopolitan education intended to motivate citizens of affluent countries to care about distant others facing injustice, and injustices within the borders of these affluent countries. I argue that promoting justice within affluent countries and motivating citizens to act to address global injustices, are potentially complementary rather than competing projects. I make two claims. Injustices within national borders can undermine the development of cosmopolitan concern. National institutions delivering health and social care play a (...) vital role in developing and sustaining affective dispositions necessary to care about the fate of distant others. (shrink)

Faced with political opponents, proponents of climate justice should consider how politically feasible different principles of climate justice are. I focus in this chapter on the political feasibility of an “ability to pay principle” as a proposal for dividing the burdens of past emissions and emissions from the global poor. I argue that a formulation of an ability to pay principle with a voluntarist scope, restricted only to agreed upon collective goals, is significantly more politically feasible than one with a (...) preventative scope, which focuses on preventing a very bad outcome. A voluntarist ability to pay principle can much more clearly be justified to both constrained policy makers and reactionary citizens as a solution to a collective action problem among states that have already bound themselves to collectively solving the problem. A voluntarist principle also has a stronger precedent as a principle of international law. Thus, those philosophers concerned with the political feasibility of an ability-to-pay principle should carefully consider using a voluntarist rather than a preventative formulation. The chapter proceeds as follows. First, I outline what I mean by “political feasibility” and distinguish it from other conceptions of feasibility. Second, I explore the different rationales for a preventative ability to pay principle. Third, I introduce my voluntarist formulation of the ability to pay principle. I then reply to objections to that formulation, arguing that the drawbacks of a voluntarist formulation are not as dire as they might appear. (shrink)

I consider Christine Overall’s proposal that counteracting the ecological threats born from overconsumption and overpopulation morally obligates Westerners to limit their procreative output to one child per person. I scrutinize what Overall finds valuable about the genetic link in the parent-child relationship through the complementary lenses of Shelley M. Park’s project of “queering motherhood” and the ecofeminist concept of “earth mothering.” What comes of this theoretical mix is a procreative outlook I define as queer earth mothering : an interrogative attitude (...) for identifying the ways in which anti-ecological and heteronormative ideologies seep into maternal praxis. I argue that QEM has potential to relocate the value of the putative parent-child relationship, change attitudes toward adoptive motherhood for the better, and shed light on the reality that procreative decisions in affluent contexts can and will rebound with devastating environmental consequences on both present and future populations if left unabated. My hope is that with QEM as our guide for thinking through the biological paradigm of motherhood we will be in a much better position to appreciate why affluent prospective parents should favour adoption over biological reproduction. (shrink)