A moral code consists of principles that assign moral status to individual actions – principles that evaluate acts as right or wrong, prohibited or obligatory, permissible or supererogatory. Many theorists have held that such principles must serve two distinct functions. On the one hand, they serve a theoretical function, insofar as they specify the characteristics in virtue of which acts possess their moral status. On the other hand, they serve a practical function, insofar as they provide an action-guide: a standard (...) by reference to which a person can choose which acts to perform and which not. Although the theoretical and practical functions of moral principles are closely linked, it is not at all obvious that what enables a principle to fill one of these roles automatically equips it to fill the other. In this paper I shall briefly examine some of the reasons why a moral principle might fail to fill its practical role, i.e., be incapable of guiding decisions. I shall then sketch three common responses to this kind of failure, and examine in some detail the adequacy of one of the most popular of these responses. (shrink)

This article is an annotated bibliography, listing and discussing research by, on, and in dialogue with Gilbert Ryle. It contains sections on Ryle's biography, his monographs and collected papers, overviews of Ryle's work, as well as sections on his thinking about philosophical method, ancient philosophy, philosophy of mind, epistemology, and ethics.

Offers three Neo-Confucian understandings of broadening the Way as broadening oneself, through an ongoing process of removing self-boundaries.

This paper aims to shed light on an underexplored aspect of Gilbert Ryle’s interest in the notion of “knowing-how”. It is argued that in addition to his motive of discounting a certain theory of mind, his interest in the notion also stemmed (and perhaps stemmed more deeply) from two ethical interests: one concerning his own life as a philosopher and whether the philosopher has any meaningful task, and one concerning the ancient issue of whether virtue is a kind of knowledge. (...) It is argued that Ryle saw know-how as crucial in both respects and that he continued to be interested in these ethical issues throughout his career. (shrink)

Philosophers have harbored doubts about the possibility of moral expertise since Plato. I argue that irrespective of whether moral experts exist, identifying who those experts are is insurmountable because of the credentials problem: Moral experts have no need to seek out others’ moral expertise, but moral non-experts lack sufficient knowledge to determine whether the advice provided by a putative moral expert in response to complex moral situations is correct and hence whether an individual is a bone fide expert. Traditional accounts (...) of moral expertise require that moral experts give reliably correct moral advice supported by adequate justification, an account which, I argue, is too lean in allowing for the possibility of a moral expert who is motivationally indifferent to her own moral judgments and advice. Yet even if the proposition that a moral expert is an individual who provides reliably correct moral advice supported by adequate justification and is necessarily motivated by that advice exhausts the necessary and sufficient conditions for moral expertise, this proposition cannot function as an applicable criterion for non-experts to use in appraising would-be experts’ claims to expertise. The credentials problem thus remains unanswered. (shrink)

According to G. E. Moore, moral expertise requires abilities of several kinds: the ability to factor judgments of right and wrong into (a) judgments of good and bad and (b) judgments of cause and effect, (2) the ability to use intuition to make the requisite judgments of good and bad, and (3) the ability to use empirical investigation to make the requisite judgments of cause and effect. Moore’s conception of moral expertise is thus extremely demanding, but he supplements it with (...) some very simple practical guidance. (shrink)

Pessimists think that there is something wrong with relying on deference for one’s moral beliefs—at least if one is morally mature. Call this no deference. They also tend to think that what explains our aversion to cases of moral deference is the fact that they involve deference about moral claims. Call this moral explanation. Recently, both no deference and moral explanation have come under attack. Against no deference, some philosophers offer purported counterexamples involving moral advice. I argue that proponents of (...) this objection face a trilemma depending on how they spell out the details of their counterexamples. Against moral explanation, some philosophers offer debunking explanations of our aversion to moral deference. They present cases of non-moral deference that are troubling and argue that the feature that explains our aversion to this non-moral deference also explains our aversion to moral deference. I argue that none of these explanations (nor their conjunction) can explain all troubling cases of moral deference and that they face objections of their own. I conclude that we should be optimistic about the prospects of moral deference pessimism. (shrink)

ABSTRACT A long debate in aesthetics concerns the reasoned nature of criticism. The main questions in the debate ask whether criticism is based on reasons, whether critics communicate reasons for their audience’s responses, and, if so, how to understand these critical reasons. I argue that a great obstacle to making any progress in this debate is the deeply engrained assumption, shared by all sides of the debate, that reasons can only be either theoretical reasons or practical reasons. My aims are (...) to put pressure on this assumption that, if there are critical reasons, they must be either theoretical or practical, and to suggest that, if there are critical reasons, the most central among them are neither theoretical nor practical. (shrink)

Why is it that forgetting moral knowledge, unlike other paradigmatic examples of knowledge, seems so deeply absurd? Previous authors have given accounts whereby moral forgetting in itself either is uniformly absurd and impossible (Gilbert Ryle, Adam Bugeja) or is possible and only the speech act is absurd (Sarah McGrath). Considering findings in moral psychology and the experimental philosophy of personal identity, I argue that the knowledge of some moral truths—especially those that are emotional, widely held, subjectively important, and contribute to (...) social relationships—cannot be forgotten because they’re too tightly tied to one’s true self. Moral knowledge at the level of individual propositions, when it does not have these attributes and so is not so tied to the agent’s identity, can sometimes be forgotten. I identify two such cases: (1) where the moral knowledge results partly from an emotional trigger that has been forgotten, and (2) where the moral knowledge results partly from a process of reflection that has been forgotten. (shrink)

Not so long ago it was fashionable to claim that it is not the moral philosopher's business to say what things are good or what actions we should perform. This view is succinctly stated by A. J. Ayer:There is a distinction, which is not always sufficiently marked, between the activity of a moralist, who sets out to elaborate a moral code, or to encourage its observance, and that of a moral philosopher, whose concern is not primarily to make moral judgments (...) but to analyse their nature.On the other hand, in direct opposition to this, recently many philosophers actively moralize, in the sense that they argue for substantive normative ethical positions. In doing this they tend to assume but not to explore seriously two views: that the notion of moral expertise is unproblematic, and that moral philosophers in particular are moral experts. My aim in this paper is to promote the exploration of these questions. is logically prior to. Nevertheless I begin with discussing ; for puzzles about expertise in morals naturally emerge when one examines the credentials of candidates for the job. (shrink)

Philosophers have taken little heed of the fact that people often act contrary to their better judgment not because they suffer a volitional infirmity like weakness of will or compulsion but instead because they care too little about what they judge best (they are unconcerned) or they care too much about something else (they are compromised). Unconcerned and compromised action, being varieties of akratic action that do not involve volitional infirmity, are phenomena worth examining not only in their own right (...) but also for what they reveal about the better known varieties of akratic action for which they might easily be mistaken, such as weak-willed action and action (or inaction) that stems from accidie. Unconcern and compromise also are worth examining for what they reveal about a topic beyond philosophical psychology, namely, moral and legal accountability. Forgiveness, resentment, and retributive punishment each may have less to do with what an offender (morally) believes than with what he cares about. (shrink)

Education aims at more than supplying learners with information, or knowledge of facts. Even when the transmission of information is at stake, abilities relevant to using that information are among the things that teachers aim, or ought to aim, to inculcate. We may think that abilities for critical reflection on knowledge, and critical thinking more generally, are central to what teachers should cultivate in their students. Moreover, we may hope that students acquire not merely the ability to (e.g.) think critically, (...) but the propensity or habit of doing so. We hope that critical thinking will be something they *do* do, not something they merely *can* do; that they will become, not merely capable of inquiry, but inquisitive; and so on. If education aims at more than the inculcation of propositional knowledge, are these other aims non-cognitive, or non-epistemic? This essay aims to make progress on this question by critically examining Gilbert Ryle's conceptions of skill and habit. (shrink)

Not so long ago it was fashionable to claim that it is not the moral philosopher's business to say what things are good or what actions we should perform. This view is succinctly stated by A. J. Ayer:There is a distinction, which is not always sufficiently marked, between the activity of a moralist, who sets out to elaborate a moral code, or to encourage its observance, and that of a moral philosopher, whose concern is not primarily to make moral judgments (...) but to analyse their nature.On the other hand, in direct opposition to this, recently many philosophers actively moralize, in the sense that they argue for substantive normative ethical positions. In doing this they tend to assume but not to explore seriously two views: that the notion of moral expertise is unproblematic, and that moral philosophers in particular are moral experts. My aim in this paper is to promote the exploration of these questions. is logically prior to. Nevertheless I begin with discussing ; for puzzles about expertise in morals naturally emerge when one examines the credentials of candidates for the job. (shrink)

InTowards a Canadian Research Strategy ForApplied Ethics, I put forward proposals to advance Canadian research in applied ethics. I focus on the assessment made of Canadian teaching, consulting, and research in business and professional ethics and then on the strategy proposed for advancing work in these areas. I argue for research which is [1] oriented to the ethical needs of those in business and the professions, [2] interdisciplinary, and [3] involves the creation of national and international networks. I then offer (...) some preliminary observations on the first two years of the new research strategy''s operation. (shrink)

A largely overlooked and puzzling feature of morality is Moral Memory: apparent cases of directly memorising, remembering, and forgetting first-order moral propositions seem odd. To illustrate: consider someone apparently memorising that capital punishment is wrong, or acting as if they are remembering that euthanasia is permissible, or reporting that they have forgotten that torture is wrong. I here clarify Moral Memory and identify desiderata of good explanations. I then proceed to amend the only extant account, Bugeja’s Non-Cognitivist explanation, but show (...) that it isn’t superior to a similar Cognitivist-friendly view, and that both explanations face a counterexample. Following this, I consider and reject a series of alternative Cognitivist-friendly explanations, suggesting that a Practicality-Character explanation that appeals to the connection between the practicality of moral attitude and character is superior. However, I conclude that support for this explanation should remain conditional and tentative. (shrink)

It can sound absurd to report that you have forgotten a moral truth. Described cases in which people who have lost moral beliefs exhibit the behavioural and phenomenological symptoms of forgetting can seem similarly absurd. I examine these phenomena, and evaluate a range of hypotheses that might be offered to explain them. These include the following proposals: that it is hard to forget moral truths because they are believed on the basis of intuition; that moral forgetting seems puzzling for the (...) same reason that forgetting what you approve or disapprove of seems puzzling; and that moral truths matter too much to us to be easily forgotten. I conclude that the best explanation for the phenomena is a non-cognitivist one: moral forgetting seems puzzling because moral judgements are attitudes of a sort that cannot be lost through forgetting. (shrink)