This paper defends views like rule consequentialism by distinguishing between two sorts of ideal world objections. It aims to show that one of those sorts of objections is question-begging. Its success would open up a path forward for such views.

Philosophy and Phenomenological Research, EarlyView.

In this commentary, I discuss three aspects of Monique Deveaux’s account. First, the method of Grounded Normative Theorizing she adopts to engage directly with the contexts and views of those experiencing poverty fits within a range of proposals to enhance the methodology of moral and political philosophy, and I would call on all philosophers working in this space to further develop these innovative methodologies. Second, Deveaux extends the capabilities approach by focusing on the group-based character of poverty and making the (...) case for building the collective capabilities of poor-led social movements. While I do not substantially disagree with this argument (in practice), I argue that we should be careful to avoid normative collectivism (as a theoretical assumption). Finally, Deveaux discusses political solidarity with people experiencing poverty. I argue that this should be based on esteeming each other’s various contributions in more diverse ways than only in narrow economic terms. Treating people in poverty and poor-led social movements as agents of justice, as Deveaux advocates, is a significant step in this endeavour. (shrink)

Reflective equilibrium has been criticized for various reasons ever since the publication of Rawls’ A Theory of Justice. Recent empirical research into moral decision-making poses new challenges to RE because it questions the reliability of moral intuitions. This research might discredit moral intuitionism in general and RE in particular insofar as it ascribes epistemic value to moral intuitions. These findings suggest, for instance, that moral intuitions vary with cultural background, gender or framing. If it could be shown that all or (...) certain kinds of moral intuitions are unreliable, this would diminish the plausibility of the claim that they provide good reasons to believe in the truth of their content, especially given the growing evidence that professional philosophers are just as biased and susceptible to distorting factors as lay people. In this paper I critically discuss three recent defenses of RE against this unreliable intuitions objection. Two of these defenses argue that the UIO misses its target, because RE does not depend on intuitions, or because the relevant considered judgments in RE are not intuitions. The third defense grants that RE depends on intuitions and that some Rawlsian considered judgments are intuitions. But it argues that the notion of considered judgments can be revised, and that wide reflective equilibrium has the means to adopt the criticism because it can use information about unreliable intuitions and exclude those from further consideration. I argue that the first two defenses do not succeed. The third defense is the most promising one. However, I argue that this defense also fails. In this defense, RE is not a distinctive moral epistemic theory: different versions of RE would be conceivable, all of which are deeply problematic. I conclude with a discussion of the broader philosophical implications of the UIO, specifically whether or not accepting the UIO would warrant skepticism regarding moral knowledge. (shrink)

This essay distinguishes three types of appeals to experience in ethics, identifies problems with appealing to experience, and argues that appeals to experience must be open to critical assessment, if experientially-based arguments are to be useful. Unless competing and potentially irreconcilable experiences can be assessed and adjudicated, experientially-based arguments will be problematic. The paper recommends thinking of the appeal to experience as a kind of storytelling to be evaluated as other stories are.

The best known and most widely discussed aspect of Kurt Gödel's philosophy of mathematics is undoubtedly his robust realism or platonism about mathematical objects and mathematical knowledge. This has scandalized many philosophers but probably has done so less in recent years than earlier. Bertrand Russell's report in his autobiography of one or more encounters with Gödel is well known:Gödel turned out to be an unadulterated Platonist, and apparently believed that an eternal “not” was laid up in heaven, where virtuous logicians (...) might hope to meet it hereafter.On this Gödel commented:Concerning my “unadulterated” Platonism, it is no more unadulterated than Russell's own in 1921 when in the Introduction to Mathematical Philosophy … he said, “Logic is concerned with the real world just as truly as zoology, though with its more abstract and general features.” At that time evidently Russell had met the “not” even in this world, but later on under the infuence of Wittgenstein he chose to overlook it.One of the tasks I shall undertake here is to say something about what Gödel's platonism is and why he held it.A feature of Gödel's view is the manner in which he connects it with a strong conception of mathematical intuition, strong in the sense that it appears to be a basic epistemological factor in knowledge of highly abstract mathematics, in particular higher set theory. Other defenders of intuition in the foundations of mathematics, such as Brouwer and the traditional intuitionists, have a much more modest conception of what mathematical intuition will accomplish. (shrink)

Onora O'Neill; I *—The Presidential Address: Constructivisms in Ethics, Proceedings of the Aristotelian Society, Volume 89, Issue 1, 1 June 1989, Pages 1–18, ht.

The lingering mystery of John Rawls’s reflective equilibrium is that its nature is unclear. Rawls at times suggests he is merely describing people’s conceptions of justice, whereas at other times he implies that his reflective equilibrium is a way to justify his conception of justice. Faced with seemingly conflictual passages, most scholars privilege the justificatory ones. However, I argue that this is not an effective strategy because understanding how the descriptive and justificatory aspects of reflective equilibrium fit together is the (...) key to unlocking its nature and actual force. This paper compares Rawls’s method to the philosophical method of later Wittgenstein in his so-called private language argument to argue how the descriptive and justificatory aspects of Rawls’s reflective equilibrium fit together. In my view, both philosophers’ methods are descriptive clarifications of our unclear conceptions. However, their clarification is not just descriptive; they also aim at their readers achieving enlightenment. Importantly, I argue, that enlightenment offers us justification of the conception resulting from their clarification. Hence, their methods are justificatory as well. Finally, I claim that this way of understanding reflective equilibrium makes us realise how Rawls could respond to a prominent objection to it. (shrink)

Carson Strong has recently argued that wide reflective equilibrium (WRE) is an unacceptable method of justification in bioethics. In its place, Strong recommends a methodology in which certain foundational moral judgments play a central role in the justification of moral beliefs, and coherence plays a limited justificatory role in that the rest of our judgments are made to cohere with these foundational judgments. In this paper, I argue that Strong’s chief criticisms of WRE are unsuccessful and that his proposed alternative (...) is in fact just another version of WRE. In the course of doing so, I specify which theses are central to WRE and which are not, and thus, provide a response to an additional objection, advanced by Peter Singer, that WRE is vacuous. I conclude by arguing that there may be better prospects for advancing the debate regarding methodology in bioethics if we focus on restricted epistemic and methodological theses rather than broad approaches, such as WRE, that come in many different varieties. (shrink)

In medical ethics, business ethics, and some branches of political philosophy (multi-culturalism, issues of just allocation, and equitable distribution) the literature increasingly combines insights from ethics and the social sciences. Some authors in medical ethics even speak of a new phase in the history of ethics, hailing "empirical ethics" as a logical next step in the development of practical ethics after the turn to "applied ethics." The name empirical ethics is ill-chosen because of its associations with "descriptive ethics." Unlike descriptive (...) ethics, however, empirical ethics aims to be both descriptive and normative. The first question on which I focus is what kind of empirical research is used by empirical ethics and for which purposes. I argue that the ultimate aim of all empirical ethics is to improve the context-sensitivity of ethics. The second question is whether empirical ethics is essentially connected with specific positions in meta-ethics. I show that in some kinds of meta-ethical theories, which I categorize as broad contextualist theories, there is an intrinsic need for connecting normative ethics with empirical social research. But context-sensitivity is a goal that can be aimed for from any meta-ethical position. (shrink)

As Helen Longino's overview of Hypatia's engagement with feminist epistemology suggests, the last twenty-five years’ contributions to this field reveal a strong focus on the topic of knowledge. In her short outline, Longino questions this narrow focus on knowledge in epistemological inquiry. The main purpose of this article is to provide a framework for systematically taking up the questions raised by Longino, one that prevents us from running the risk of becoming unreflectively involved in sexist, racist, or otherwise problematic inquiry. (...) I argue that a specific form of the method of Reflective Equilibrium, as it is widely discussed in moral epistemology, logic, and theories of rationality, enables us to cope with the problems of traditional epistemology, which feminist theorizers such as Sally Haslanger have pointed to. With the account of Reflective Equilibrium I am offering—drawing in many respects on the model provided by Catherine Z. Elgin—we have an ameliorative method that allows us to rethink epistemological values, goals, and standards in a systematic way, and that largely avoids implicit and explicit biases in epistemology. (shrink)

I contend that there are important moral reasons for individuals, organisations and states to aid others that have gone largely unrecognised in the literature. Most of the acknowledged reasons for acting beneficently in the absence of a promise to do so are either impartial and intrinsic, on the one hand, being grounded in properties internal to and universal among individuals, such as their pleasure or autonomy, or partial and extrinsic, on the other, being grounded in non-universal properties regarding an actual (...) relation to the agent, such as common membership in a family or culture. In contrast, I articulate and defend the existence of two unrecognised reasons for beneficence that can take the form of being impartial and extrinsic. One is that a being’s capacity to be part of a sharing relationship with us can provide some reason to help it, and another is that a sharing relationship qua relationship is an end-in-itself that can provide some reason to help another. I differentiate these considerations from one another and from the more standard reasons for beneficence, provide arguments for thinking that they are central to beneficence, and rebut objections that are likely to be offered by friends of the more standard reasons. (shrink)

This article argues that the best way to pursue systematic normative ethical theorizing involves metaethical enquiry. My argument builds upon two central claims. First, I argue that plausible metaethical accounts can have implications that can help to resolve the methodological controversies facing normative ethics. Second, I argue that metaethical research is at least roughly as well supported as normative ethical research. I conclude by examining the implications of my thesis. Inter alia, it shows that the common practice of engaging in (...) systematic normative theorizing uninformed by metaethical commitments offers a significant and troubling hostage to metaethical fortune. (shrink)

G. E. Moore famously argued against skepticism and idealism by appealing to their inconsistency with alleged certainties, like the existence of his own hands. Recently, some philosophers have offered analogous arguments against revisionary views about ethics such as metaethical error theory. These arguments appeal to the inconsistency of error theory with seemingly obvious moral claims like “it is wrong to torture an innocent child just for fun.” It might seem that such ‘Moorean’ arguments in ethics will stand or fall with (...) Moore’s own arguments in metaphysics and epistemology, in virtue of their shared structure. I argue that this is not so. I suggest that the epistemic force of the canonical Moorean arguments can best be understood to rest on asymmetries in indirect evidence. I then argue that this explanation suggests that Moorean arguments are less promising in ethics than they are against Moore’s own targets. I conclude by examining the competing attempt to vindicate Moorean arguments by appealing to Rawls’s method of reflective equilibrium. (shrink)

In Freedom's Right Axel Honneth seeks to provide a theory of justice by appropriating Hegel's account of ethical substance in the Philosophy of Right, but he wants to do so without endorsing Hegel's more robust idealist commitments. I argue that this project can only succeed if Honneth can offer an alternative, comparatively robust demonstration of the rationality and normative coherence of existing social institutions. I contend that the grounds Honneth provides for this claim are insufficient for his purposes. In particular, (...) I argue that Honneth's claim that “justice and individual self-determination are mutually referential,” even were it to be accepted, would be insufficient to underwrite his more robust identification between the normative foundations of justice, autonomy and reciprocal self-realization. In the final section of the paper, I turn to Honneth's analysis of the “social institution” of friendship, which he, following Hegel, holds up as a paradigmatic instantiation of social freedom understood as, in Hegel's words, “being with oneself in another” . I argue that an analysis of the normative import of friendship wholly in terms of mutual recognition misses an important aspect of the kind of self-realization that friendship makes possible. (shrink)

The publication of Political Liberalismhas allowed John Rawls to bring to the fore issues that remained in the background of A Theory of Justice. His explicit attention to the concept of ‘the reasonable’ is a welcome development. In a more recent publication, he affirms the importance of this concept, ‘while [granting] that the idea of the reasonable needs a more thorough examination than Political Liberalism offers.’ In this paper, I will present a critical exposition of the senses of the reasonable (...) on which justice as fairness relies. Rawls employs the term in four main contexts. I will outline these various senses and argue that in each case, a controversy in the secondary literature can be resolved by close attention to the concept of the reasonable. In three of these contexts, Rawls relies on what I will call a ‘strong’ sense of the reasonable, while in one he sometimes seems to rely on a ‘weak’ sense. I argue that justice as fairness is best served by relying on a strong sense throughout. (shrink)

1. We Are Not Postsecular Because We Have Never Been Secular This journal issue is entitled “Are We Postsecular?” and therefore—as always with these “postisms”—we face a certain measure of ambiguity from the outset. The term “postsecular” was made popular among scholars by Jürgen Habermas some years ago.1 Being “postsecular” now implies having been “secular” previously. The term is normally used to refer to countries, beginning with those of Western Europe, in which religious ties have been supposed to have collapsed (...) over recent centuries, thus progressively debarring religion from the public sphere. Postsecularism 's central idea should thus be the return…. (shrink)

There is a recurrent sort of skeptical character in philosophical debates who believes that some social practice must be abolished because it involves a false presupposition about how things ‘really’ are. I examine this style of skeptical argument, using the moral responsibility skeptic as my main illustration. I excavate two unstated and un-argued for premises that it requires (which I call Undistorted Truth and Privileged Conception). This exposes the full extent of the argumentative burdens that such a skeptic must discharge. (...) I aim to make progress by offering skeptics and anti-skeptics alike a way forward: the skeptic is provided a clear agenda, while the anti-skeptic is provided a diagnostic tool to assess this style of skeptical arguments at key junctures. (shrink)

Many prominent ethicists, including Shelly Kagan, John Rawls, and Thomas Scanlon, accept a kind of epistemic modesty thesis concerning our capacity to carry out the project of ethical theorizing. But it is a thesis that has received surprisingly little explicit and focused attention, despite its widespread acceptance. After explaining why the thesis is true, I argue that it has several implications in metaethics, including, especially, implications that should lead us to rethink our understanding of Reductive Realism. In particular, the thesis (...) of epistemic modesty in ethics implies a kind of epistemic modesty about the metaphysical nature of ethics, if Reductive Realism about the metaphysical nature of ethics is true, and it implies that normative concepts are indispensable to practical deliberation in a way that answers an influential objection to Reductive Realism from Jonathan Dancy, David Enoch, William FitzPatrick, and Derek Parfit. (shrink)

En este trabajo defiendo una concepción de la filosofía práctica como disciplina impura y normativa. La impureza exige una mirada más sensible a elementos aportados por disciplinas empíricas y a revalorizar la importancia de la historia para el análisis conceptual. La normatividad requiere abandonar la pretensión de neutralidad de la filosofía práctica. Sostengo que la impureza y la normatividad hacen de la filosofía práctica una disciplina intelectualmente próspera. Para defender esta concepción, explicito una crítica a un modo erróneo de caracterizar (...) la filosofía analítica. Además, distingo la filosofía teórica respecto de la filosofía práctica y explicito con qué rasgos de la filosofía analítica me comprometo. (shrink)

RÉSUMÉ: L’un des traits frappants d’une bonne partie des théories morales contemporaines est l’absence qu’on y trouve du sens moral commun. Les constructions théoriques de Rawls, Singer, Sidgwick et Smart sont caractéristiques à cet égard. Chacune échoue à rendre compte adéquatement du savoir moral que nous avons. Malgré leurs différences, leur échec commun tient à la méprise qu’elles partagent au sujet de la relation entre théorie et pratique, et à leur conception exagérée du rôle épistémique que jouent les principes moraux (...) dans la reconnaissance et la justification de la vérité de nos jugements moraux. (shrink)

RésuméL'un des traits frappants d'une bonne partie des théories morales contemporaines est l'absence qu'on y trouve du sens moral commun. Les constructions théoriques de Rawls, Singer, Sidgwick et Smart sont caractéristiques à cet égard. Chacune échoue à rendre compte adéquatement du savoir moral que nous avons. Malgré leurs différences, leur échec commun tient à la méprise qu'elles partagent au sujet de la relation entre théorie et pratique, et à leur conception exagérée du rôle épistémique que jouent les principes moraux dans (...) la reconnaissance et la justification de la vérité de nos jugements moraux. (shrink)

One unchanging feature of John Rawls’ thought is that we theorize about well-ordered societies. Yet, once we introduce justice pluralism—the fact that reasonable people disagree about the nature and requirements of justice, something Rawls eventually admits is inevitable in liberal societies—then a well-ordered society as Rawls defines it is impossible. This requires we develop new models of society to replace the well-ordered society in order to adequately address such disagreements. To do so, we ought to remain faithful to those reasons (...) Rawls has for introducing the idea of the well-ordered society in the first place. It is shown that two models that resemble closely Rawls’ model of the well-ordered society but are also capable of dealing with justice pluralism do not perform well when judged against such criteria. Yet a new model of the well-ordered society—one that looks radically different from what Rawls originally imagined—does succeed. (shrink)

The aim of the present paper is to offer an interpretation of the Rawlsian original position coherent with its own theory of justice. An evaluation of the aforementioned mechanism is presented. Afterwards, in light of it, a solution of the existing overlapping between its elements is offered. The solution is to consider the formal constraints as «partial conclusions», excluding them from the original position. The original position, as an «intermediate stage» aimed at representing the philosophical foundations of Rawls's theory in (...) a way that could provide the deduction of the principles of justice, cannot include straightforwardly any characteristic of those principles, not even the formal ones. The remainder of the elements of the original position (the idea of a contract, the circumstances of justice, the veil of ignorance and the rationality of the parties), acting conjointly, allow for the deduction of the formal constraints themselves. In addition, they also engender the same effects on the exclusion of egoism as a proposal of principles of justice. (shrink)

Crashes involving self-driving cars at least superficially resemble trolley dilemmas. This article discusses what lessons machine ethicists working on the ethics of self-driving cars can learn from trolleyology. The article proceeds by providing an account of the trolley problem as a paradox and by distinguishing two types of solutions to the trolley problem. According to an optimistic solution, our case intuitions about trolley dilemmas are responding to morally relevant differences. The pessimistic solution denies that this is the case. An optimistic (...) solution would yield first-order moral insights for the ethics of self-driving cars, but such a solution is difficult to come by. More plausible is the pessimistic solution, and it teaches us a methodological lesson. The lesson is that machine ethicists should discount case intuitions and instead rely on intuitions and judgments at a higher level of generality. (shrink)

Like many critics of Rawls, Habermas believes that the Original Position (OP) implicitly utilizes normative (and unargued for) assumptions. The author defends the OP by arguing that its basic concepts are the product of a rational reconstruction of the everyday know-how, or common sense, employed by citizens in democratic practices. The author identifies this reconstruction in Rawls's work but suggests that while this answers the charge of circularity, it raises the problem of contextual relativism. It is concluded that Rawls can (...) avoid such relativism only on a stronger commitment to social scientific research in support of a more transcendental form of rational reconstruction. (shrink)

Suppose that one is at least a minimal realist about a given domain, in that one thinks that that domain contains truths that are not in any interesting sense of our own making. Given such an understanding, what can be said for and against the method of reflective equilibrium as a procedure for investigating the domain? One fact that lends this question some interest is that many philosophers do combine commitments to minimal realism and a reflective equilibrium methodology. Here, for (...) example, is David Lewis on philosophy: Our “intuitions” are simply opinions: our philosophical theories are the same. Some are commonsensical, some are sophisticated; some are particular; some general; some are more firmly held, some less. But they are all opinions, and a reasonable goal for a philosopher is to bring them into equilibrium. Our common task it to find out what equilibria there are that can withstand examination, but it remains for each of us to come to rest at one or another of them… Once the menu of well-worked out theories is before us, philosophy is a matter of opinion. Is that to say that there is no truth to be had? Or that the truth is of our own making, and different ones of us can make it differently? Not at all! If you say flatly that there is no god, and I say that there are countless gods but none of them are our worldmates, then it may be that neither of us is making any mistake of method. We may each be bringing our opinions to equilibrium in the most careful possible way, taking account of all the arguments, distinctions, and counterexamples. But one of us, at least, is making a mistake of fact. Which one is wrong depends on what there is (1983: x-xi). In addition to philosophy in general, the method of reflective equilibrium has also been endorsed as the appropriate procedure for investigating various other subject.. (shrink)

This paper defends a modest conception of human nature and argues that any adequate moral theory must incorporate this conception. Against the extreme historicist view it is argued that there are morally important necessary characteristics all human beings possess, and that many moral theories can be justified and criticized on the basis of these characteristics. Against the extreme naturalist view it is argued that the morally important and necessary characteristics give only a minimum content to moral theories and an adequate (...) theory must both include and go beyond this minimum. In conclusion, it is claimed that it follows that purely formal, some relativistic, some élitist, and some natural law moral theories are mistaken. (shrink)

In Political Liberalism, Rawls emphasizes the practical character and aims of his conception of justice. Justice as fairness is to provide the basis of a reasoned, informed and willing political agreement by locating grounds for consensus in the fundamental ideas and values of the political culture. Critics urge, however, that such a politically liberal conception of justice will be designed merely to ensure the stability of political institutions by appealing to the currently-held opinions of actual citizens. In order to evaluate (...) this concern, I suggest, it is necessary to focus on the normative character of Rawls's analysis. Rawls argues that justice as fairness is the conception of justice that citizens of modern democratic cultures should choose in reflective equilibrium, after reflecting fully upon their considered judgments regarding justice. Since judgments in reflective equilibrium are grounded in considered judgment, rather than situated opinions, I argue that the criticism fails. Key Words: justification • objectivity • political liberalism • Rawls • reflective equilibrium. (shrink)

John Rawls's account of Kantian constructivism is perhaps his most striking contribution to ethics. In this paper, I examine the relation between Rawls's constructivism and its foundation in Kantian intuitions. In particular, I focus on the progressive influence on Rawls's approach of the Kantian intuition that the substance of morality is best understood as constructed by free and equal people under fair conditions. Rawls's focus on this Kantian intuition, I argue, motivates the focus on social contract that grounds both his (...) accounts of the original position and of reflective equilibrium. Critics, including Onora O'Neill and Larry Krasnoff, object that Rawls's view distorts various aspects of Kantian moral reasoning. I argue that these objections (i) exaggerate the distinctions between Kant's and Rawls's decision procedures and (ii) reflect an unnecessarily constricted view of Kant's moral thought. (shrink)

We discuss the social-epistemic aspects of Catherine Elgin’s theory of reflective equilibrium and understanding and argue that it yields an argument for the view that a crucial social-epistemic function of epistemic authorities is to foster understanding in their communities. We explore the competences that enable epistemic authorities to fulfil this role and argue that among them is an epistemic virtue we call “epistemic empathy”.

This article makes a case for wide reflective equilibrium in doing African epistemology. It argues that on the issue of formulating a viable theory of knowledge, such an approach is more promising than the extant dominant approaches, namely the method of ethno-epistemology and the method of particularistic studies. More specifically, wide reflective equilibrium articulates a proper balance between philosophy and culture and endows a theory of knowledge with multiple sources of normativity.

According to an influential characterisation of reflective equilibrium, it is a kind of algorithm for licensing explicitly normative claims in philosophical inquiries. Call this the machine-view of reflective equilibrium. The machine-view implies a causal relation between input and output data that is devoid of human agency in any significant sense. In this paper, I argue for a neo-Aristotelian alternative view. According to this view, the judgement that is called forth in the decision procedure of reflective equilibrium is a rational response (...) of an epistemic agent, which integrates the whole of her character as a knower, both cognitive and affective, and which cannot be reduced to the explicit following of rules or an algorithm. Unlike the machine-view, this alternative account is able to support the dynamic structure and the normative status of the decision procedure. (shrink)

This paper considers the simple two-person two-period case of distributive judgement, and argues (a) that sensible intertemporal distributive principle should consider both the distribution of people's life time well-being and the distribution of people's well-being at each period and (b) that, if (a) is correct, Egalitarianism is more acceptable than Prioritarianism since the latter must choose either one.

The wide reflective equilibrium (WRE) is considered the most important method of ethical justification and is intensively discussed in the scientific community. However, it is unclear to what extent it is actually applied in the ethical literature. The objective of this paper is to fill this gap by providing a critical overview of its explicit applications. Explicit application refers to studies that, following Daniels’ definition, contain three levels, name their elements, and provide a connection between the levels. Philosophers Index, ProQuest, (...) PubMed, Web of Science, and Scopus were searched for studies that explicitly used the WRE method and were written in German or English. All topics, disciplines, and publication forms were considered. Nineteen studies were found in which the WRE was applied 23 times. In the 23 applications, 50 equilibria were discussed, and 19 times it was reported that an equilibrium state was reached. The authors applied the WRE in various disciplines, for different purposes, and to diverse topics. The applications themselves differed considerably regarding the application procedure and the scope. Differences can be seen in particular with regard to the presentation of the adjustment process and the WRE criteria used. The results indicate that the WRE can be successfully applied, but the number of explicit applications is still very low. Further research is needed to develop the WRE into an established method of justification. In particular, standards are needed for adjustment and for WRE criteria. (shrink)

John Rawls’ “reflective equilibrium” ranges amongst the most popular conceptions in contemporary ethics when it comes to the basic methodological question of how to justify and trade off different normative positions and attitudes. Even where Rawls’ specific contractualist account is not adhered to, “reflective equilibrium” is readily adopted as the guiding idea of coherentist approaches, seeking moral justification not in a purely deductive or inductive manner, but in some balancing procedure that will eventually procure a stable adjustment of relevant doctrines (...) and standpoints. However, it appears that the widespread use of this idea has led to some considerable deviations from its meaning within Rawls’ original framework and to a critical loss of conceptual cogency as an ethico-hermeneutical tool. This contribution identifies three kinds of “balancing” constellations that are frequently, but inadequately brought forth under the heading of Rawlsian “reflective equilibrium”: (a) balancing theoretical accounts against intuitive convictions; (b) balancing general principles against particular judgements; (c) balancing opposite ethical conceptions or divergent moral statements, respectively. It is argued that each of these applications departs from Rawls’ original construction of “reflective equilibrium” and also deprives the idea of its reliability in clarifying and weighing moral stances. (shrink)