Effective altruism has a strategy problem. Overreliance on a strategy of donating to the most effective charities keeps us on the firefighter's treadmill, continually pursuing the next-highest quantifiable marginal gain. But on its own, this is politically shortsighted. Without any long-term framework within which these individual rescues fit together to bring about the greatest overall impact, we are almost certainly leaving a lot of value on the table. Thus, effective altruists' preferred means undercut their professed aims. Alongside the charity framework, (...) the more effective altruist ought to consider a mutual aid framework, which better acknowledges and honors the unavoidably political commitments of effective altruism to reimagine and remake the world. (shrink)

Explores the basic forms of responsibility that we willingly assume and the collaborative fulfillment that we find in each.

Paying attention to the inner workings of mathematicians has led to a proliferation of new themes in the philosophy of mathematics. Several of these have to do with epistemology. Philosophers of mathematical practice, however, have not (yet) systematically engaged with general (analytic) epistemology. To be sure, there are some exceptions, but they are few and far between. In this chapter, I offer an explanation of why this might be the case and show how the situation could be remedied. I contend (...) that it is only by conceiving the knowing subject(s) as embodied, fallible, and embedded in a specific context (along the lines of what has been done within social and feminist epistemology) that we can pursue an epistemology of mathematics sensitive to actual mathematical practice. I further suggest that this reconception of the knowing subject(s) does not force us to abandon the traditional framework of epistemology in which knowledge requires justified true belief. It does, however, lead to a fallible conception of mathematical justification that, among other things, makes Gettier cases possible. This shows that topics considered to be far removed from the interests of philosophers of mathematical practice might reveal to be relevant to them. (shrink)

John Rawls’ method of reflective equilibrium is the most influential methodology in contemporary ethics.This paper argues that this influence is undeserved, for two reasons. First, reflective equilibrium fails to accomplish two tasks that give us reason to care about methodology. On the one hand, it fails to explain how (or whether) moral knowledge is possible.This is because the method is explicitly oriented towards the distinct (and less interesting) task of characterizing our moral sensibilities. On the other hand, the method fails (...) to provide an informative way of adjudicating central methodological debates in ethics. Second, where Rawls’ method –and the background methodology he uses to motivate it –do have substance, that substance is implausible. The role of dispositions in the method entails that it endorses obviously irrational inferences. Further, the method makes substantively implausible distinctions between the dispositions that are allowed to play a methodological role. Rawls' background methodology appeals to the idea of a psychology in ‘wide reflective equilibrium’. However, both formal and empirical path-dependence considerations strongly suggest that there is nothing even minimally determinate that is someone’s psychology in ‘wide reflective equilibrium’. I close by exploring salient attempts to salvage the spirit of reflective equilibrium by abandoning elements of Rawls’ approach. I argue that none of these attempts succeed. I conclude that appeal to the method of reflective equilibrium is not a helpful means of addressing pressing methodological questions in ethics. In a slogan, reflective equilibrium is methodologically irrelevant. (shrink)

Garrett Cullity contends that fairness is appropriate impartiality (See Cullity (2004) Chapters 8 and 10 and Cullity (2008)). Cullity deploys his account of fairness as a means of limiting the extreme moral demand to make sacrifices in order to aid others that was posed by Peter Singer in his seminal article ‘Famine, Affluence and Morality’. My paper is founded upon the combination of (1) the observation that the idea that fairness consists in appropriate impartiality is very vague and (2) the (...) fact that psychological studies show the self-serving bias is especially likely to infect one’s judgements when the ideas involved are vague. I argue that Cullity’s solution to extreme moral demandingness is threatened by these findings. I then comment on whether some other theories of fairness are vulnerable to the same objection. (shrink)

In this paper, I defend the existence of a moral duty to disobey the law and engage in civil disobedience on the basis of one of the grounds of political obligation—the Samaritan duty. Christopher H. Wellman has recently offered a ‘Samaritan account’ of state legitimacy and political obligation, according to which the state is justified in coercing each citizen in order to rescue all from the perilous circumstances of the state of nature; and each of us is bound to obey (...) the law, as the state demands, because we each have a responsibility to help rescue others when this assistance is not unreasonably costly. Though Wellman recognizes that there can be reasons for disobeying the law and resisting injustice in otherwise legitimate states, he overlooks the possibility that at least some of these reasons could be Samaritan in nature, grounded in the duty to rescue people from peril. As I shall argue, the Samaritan duty supports obligations to disobey the law, when the law prohibits Samaritan rescues, and to engage in civil disobedience, when unjust laws and practices contribute to endangering people. The discussion proceeds as follows. After a brief overview of the Samaritan duty, I articulate my case for Samaritan duties to disobey the law, and duties to engage in civil disobedience when unjust laws, institutions, or practices enable what I call ‘persistent Samaritan perils’. I then examine and respond to several objections to my account: first, that the costs of law-breaking are unreasonable, and thus cannot be morally required; second, that individuals’ particular acts of protest and civil disobedience do not appear to make any difference to the rescue, and thus cannot be required; third, that I stretch the Samaritan duty beyond recognition; and fourth, that the Samaritan duty binds us to help people in need or peril anywhere, not particularly at home. I consider in conclusion the advantages and limits of my account of citizens’ Samaritan duties in the face of injustice. (shrink)

Global short-term medical volunteerism is growing, and properly conducted, is a tool in the fight for greater global health equity. It is intrinsically ethical (i.e., it involves ethics at every step) and depends upon ethical conduct for its success. At present, ethical guidelines remain in their infancy, which presents a unique opportunity. This paper presents a set of basic ethical principles, building on prior work in this area and previously developed guidelines for international clinical research. The content of these principles, (...) and the benchmarks used to evaluate them, remain intentionally vague and can only be filled by collaboration with those on-the-ground in local communities where this work occurs. Ethical review must additionally take into consideration the different obligations arising from the type of institution, type of intervention, and type of relationship involved. This paper argues that frequent and formalized ethical review, conducted from the beginning with the local community (where this community helps define the terms of debate), remains the most important ethical safeguard for this work. (shrink)

This paper uses John Rawls' theory of justice to defend the patent system against charges that it has an unfair effect on access to medications, from the perspective of national and international justice. The paper argues that the patent system is fair in a national context because it respects intellectual property rights and it benefits the least advantaged members of society by providing incentives for inventors, investors, and entrepreneurs. The paper also argues that the patent system is fair in an (...) international context, provided that developed nations take steps to help disease-stricken countries secure internal justice. Fairness in a national or international context also requires that the patent system should include emergency exceptions to deal with short-term inequities. (shrink)

Thomas Pogge has argued that typical citizens of affluent nations participate in an unjust global order that harms the global poor. This supports his conclusion that there are widespread negative institutional duties to reform the global order. I defend Pogge’s negative duty approach, but argue that his formulation of these duties is ambiguous between two possible readings, only one of which is properly confined to genuinely negative duties. I argue that this ambiguity leads him to shift illicitly between negative and (...) positive duties, and ultimately to overstate the extent of the negative ones. I also argue that recognition of this ambiguity makes it possible to draw a meaningful distinction between the relevant positive and negative duties, and that Pogge’s analysis can therefore be revised in a way that reveals substantial negative institutional duties to the global poor, albeit less extensive ones than Pogge asserts. In order to demonstrate this, I discuss two aspects of the global order that Pogge has criticized: the system of intellectual property rights in pharmaceuticals and the rights of de facto rulers to dispose of a nation’s natural resources. In each case, although I do not specify the relevant negative institutional duties precisely, I try to identify intelligible questions whose answers would reveal genuinely negative duties and show that their likely answers are distinct from the conclusions asserted by Pogge and suggested by his analysis. (shrink)

This paper argues that it is morally wrong for the affluent not to contribute money or time to famine relief. It begins by endorsing an important methodological line of objection against the most prominent philosophical advocate of this claim, Peter Singer. This objection attacks his strategy of invoking a principle the acceptability of which is apparently based upon its conformity with "intuitive" moral judgements in order to defend a strongly counterintuitive conclusion. However, what follows is an argument for that counterintuitive (...) conclusion which claims to circumvent the methodological objection, and moreover without having to resort to a justificational ethical theory. How can this be done? Merely by appealing, it is maintained, to the simple practical considerations which are characteristic of the virtues of kindness and justice. Accordingly, an account of those virtues, outlining the structure of the practical reasoning of their possessors, occupies a central place in the argument. The paper displays the resources for normative argument of a "virtue ethics;" but it claims also that its conclusion cannot be escaped by the adherents of any plausible moral outlook. And this yields a further conclusion. All moral outlooks, and not only those which equate the moral point of view with the impartial point of view, face a "problem of demandingness" - for it seems to be a corollary of the argument that if one is to be living a life which is not immoral, one is precluded from pursuing practically any source of personal satisfaction. (shrink)

Benedict XVI's first encyclical, Deus Caritas Est, treated the different characteristics of human love and their expression. The first section discusses eros and the second shows how agape provides the essential framework for Catholic charitable organisations. I will be arguing that by omitting any reflection on the role of philia, he missed a significant opportunity to retrieve an important part of the Tradition and expand our usual understanding of the elements of social ethics. Part I briefly gives the background of (...) Benedict's non-use of philia in his encyclical and indicates the basis for the view that philia has no place in Christian social ethics. The favoured approach is that of agape. Part II presents Thomas Aquinas' view of friendship and how it might counter the shortcomings identified by the authors in Part I. Part III applies his view of friendship to the key principles in Catholic social teaching of solidarity and preferential option for the poor. Part IV concludes with some general summary remarks. (shrink)

Frankfurt-style cases are supposed to constitute counter-examples to the principle of alternate possibilities, for they are cases in which we have the intuition that an agent is morally responsible for his action, even though he could not have done otherwise. In a recent paper, Swenson rejects this conclusion, on the basis of a comparison between standard FSCs, which typically feature actions, and similar cases involving omissions. Because the absence of alternate possibilities seems to preclude moral responsibility in the cases of (...) omissions, and because there is no morally relevant difference between the cases of actions and omissions, Swenson concludes that agents are not morally responsible in standard FSCs. In the present paper, I argue that Swenson’s argument fails because there are at least two very important differences between both types of cases. First, there is a difference about whether agents in such cases actually perform the relevant action: while agents actually perform the relevant action in standard FSCs, they do not in FSCs supposedly involving omissions, for omissions require the possibility to have done otherwise. Second, while the agent’s behavior in standard FSCs actually explain that he performed the relevant action, the agent’s behavior in FSCs including omission actually fails to explain why the agent did not perform the relevant action. Beyond Swenson’s argument, I end up discussing what factors ultimately explain our intuitions about FSCs involving omissions. (shrink)

I will discuss the relationship between two different accounts of remedial duty ascriptions. According to one account, the beneficiary account, individuals who benefit innocently from injustices ought to bear remedial responsibilities towards the victims of these injustices. According to another account, the causal account, individuals who caused injustices ought to bear remedial duties towards the victim. In this paper, I examine the relation between the principles central to these accounts: the Beneficiary Pays Principle and the well-established principle of Strict Liability (...) in law. I argue that both principles display a strong yet unexplored similarity as they make certain kinds of causal connection sufficient for incurring liability. Because of this similarity, I suggest that insights into the Beneficiary Pays Principle can be gained from exploring its relation with Strict Liability. In particular, I examine two new positive arguments that could be adapted to support of the Beneficiary Pays Principle: the Minimising Injustice Argument and the Normative Connection Argument. However, I’ll show that only one of those arguments, namely the Normative Connection Argument, can truly support the Beneficiary Pays Principle. I conclude that, if you endorse the Normative Connection Argument for Strict Liability, you have at least a strong prima facie reason to endorse the parallel argument for the Beneficiary Pays Principle. (shrink)

ABSTRACTThe Assistance Principle is common currency to a wide range of moral theories. Roughly, this principle states: if you can fulfil important interests, at not too high a cost, then you have a moral duty to do so. I argue that, in determining whether the ‘not too high a cost’ clause of this principle is met, we must consider three distinct costs: ‘agent-relative costs’, ‘recipient-relative costs’ and ‘ideal-relative costs’.

Liberal theories of social justicefocus predominantly on the national, ratherthan international, level, and where they doaddress international concerns they insist thatprinciples of justice at the national levelhave priority over principles at theinternational level. We question the coherenceof this arrangement, given liberal theory'scommitment to moral equality of persons as suchrather than to that of particular sets of persons. What isat issue is whether liberal theory can providea coherent basis for international justice atall. If it is to do so, we suggest that (...) it mustbe prepared to theorise beyond the nationstate, and to take a historical perspectivewhich takes into account the ways in whichcolonial power and exploitation have given riseto the problems of international justice weface today. (shrink)

Why, morally speaking, ought we do more for our family and friends than for strangers? In other words, what is the justification of special duties? According to partialists, the answer to this question cannot be reduced to impartial moral principles. According to impartialists, it can. This paper briefly argues in favour of impartialism, before drawing out an implication of the impartialist view: in addition to justifying some currently recognised special duties, impartialism also generates new special duties that are not yet (...) widely recognised. Specifically, in certain situations, impartial principles generate duties to take actions and adopt attitudes in our personal lives that increase the chance of new or different special relationships being formed—new or different friendships, family-like relationships, relationships akin to co-nationality, and so on. In fact, even if one thinks partialism is the best justification of the duties we have once in special relationships, impartialist justifications for taking steps to form such relationships should have some sway. Moreover, a little reflection shows that these duties are not as demanding or counterintuitive as one might expect. (shrink)

ABSTRACT‘Solidarity’ is a key concept in political movements and usually bears on matters of labour, health and social justice. As such, it is essential in the reproduction and transformation of communities that support their members and protect their interests. It is sometimes overlooked that interspecies solidarity already pertains with a number of domesticated animals, and that people are willing to carry substantial emotional, financial and social burdens to benefit them. There has been even more reluctance to acknowledge wild animals as (...) fellow members of our political communities with whom we might stand in solidarity. The purpose of this paper is to propose that solidaristic relations with certain wild animals are not only possible, but also already exist in some contexts. It explores three different understandings of solidarity, and in probing to what extent they can be applied to wild animals, it identifies some important different roles they can play in ‘animal politics’, and shows how they can help us reconceive our communities in less anthropocentric terms. (shrink)

In this paper, I first argue that waste is best understood as (a) any process wherein something useful becomes less useful and that produces less benefit than is lost—where benefit and usefulness are understood with reference to the same metric—or (b) the result of such a process. I next argue for the immorality of waste. My concluding suggestions are that (W1) if one person needs something for her preservation and a second person has it, is avoidably wasting it, and refuses (...) to allow the first to make some greater use of it, the second may be morally wrong and that (W2) if one person needs something for her preservation understood according to her metric and a second person has it, is avoidably wasting it according to his own metric, and refuses to allow the first to make some greater use of it, the second is morally wrong. (shrink)

While Richard Joyce’s moral skepticism might seem to be an extreme metaethical view, it is actually far more moderate than it might first appear. By articulating four challenges facing his approach to moral skepticism, I argue that Joyce’s moderation is, in fact, a theoretical liability. First, the fact that Joyce is not skeptical about normativity in general makes it possible to develop close approximations to morality, lending support to moderate moral revisionism over moral error theory. Second, Joyce relies on strong, (...) contentious conceptual and empirical claims in support of his views. Third, Joyce’s evolutionary debunking argument threatens to backfire, generalizing to all normative judgments. Finally, Joyce fails to offer an adequate account of the normativity of desire. Each of these four challenges can be either sidestepped or embraced by radicalizing and defending a global form of normative skepticism. There are thus several ways in which global normative skepticism appears to be in a more robust dialectical position than Joyce’s moral skepticism. Furthermore, I argue, Joyce’s arguments against global normative skepticism are unconvincing. While this discussion is framed in terms of Joyce’s work, its arguments will apply to other moral skeptics who are not also global normative skeptics. The result is an invitation for Joyce and other moral skeptics to leave these problems behind and join the radical camp. (shrink)

We develop an anti-commodification defense of ethical veganism which holds that common defenses of ethical veganism can benefit from treating the commodification of non-human animals as a serious, distinct moral wrong. Drawing inspiration from Elizabeth Anderson’s account of commodification, we develop an account of commodification that identifies most uses of animals in developed countries as forms of problematic commodification. We then show that this position can make significant contributions to both welfarist defenses of ethical veganism and animal rights theories.

In traditional analytic philosophy, critical thinking is defined along Cartesian lines as rational and linear reasoning preclusive of intuitions, emotions and lived experience. According to Michael Gilbert, this view – which he calls the Natural Light Theory (NLT) – fails because it arbitrarily excludes standard feminist forms of argumentation and neglects the essentially social nature of argumentation. In this paper, I argue that while Gilbert’s criticism is correct for argumentation in general, NLT fails in a distinctive and particularly problematic manner (...) in moral argumentation contexts. This is because NLT calls for disputants to adopt an impartial attitude, which overlooks the fact that moral disputants qua moral agents are necessarily partial to their own values and interests. Adopting the impartial perspective would therefore alienate them from their values and interests, causing a kind of “moral schizophrenia.” Finally, I urge a re-valuation of epistemic virtue in argumentation. (shrink)

Some are born to sweet delight,Some are born to endless night.William Blake - Auguries of InnocenceIt goes without saying that severe poverty is a human tragedy. The problem of poverty stemming from inequality has however only recently become one of the most fundamental questions in international ethics. The publication in 1972 of Peter Singer's important article, “Famine, Affluence and Morality” certainly marks an important date in the literature. Even those who don't agree with Singer's utilitarian approach will recognize that he (...) was among the first to articulate the problem of poverty on an international scale in philosophical terms. Since then, a greater number of philosophers have examined the problem of world poverty. Some of their work has been extremely influential. (shrink)

A review of Georges Dicker's primer on Kant's theoretical philosophy. -/- .

What does it mean to object to a moral theory, such as maximizing consequentialism, on the grounds that it is too demanding? It is apparently to say that its requirements are implausibly stringent. This suggests an obvious response: Modify the theory so that its requirements are no longer as stringent. A consequentialist may do this either by placing the requirement threshold below maximization – thereby arriving at satisficing consequentialism – or, more radically, by dispensing with deontological notions such as “requirement” (...) altogether – thereby arriving at scalar consequentialism. Suppose, however, that a moral theory’s demandingness is not a matter of its requirements being stringent, but whether it entails that we have most reason, all things considered, to undertake burdensome actions. If this is the right account of demandingness – as I shall argue – then neither modification necessarily alleviates demandingness. We are led to the surprising conclusion that neither satisficing consequentialism nor scalar consequentialism is inherently less demanding than their more familiar maximizing counterpart. They are less demanding only when supplemented with ancillary, and controversial, assumptions. (shrink)

We emerge from certain activities with an altered sense of self. Whether returning from a warzone or from an experience as common as caring for an aging parent, one might remark, “I’m not the same person I was.” I argue that such transformations are relevant to debates about what morality requires of us. To undergo an alteration in one’s self is to make a special kind of sacrifice, a sacrifice of self. Since projects can be more or less morally obligatory (...) to the extent that they require more or less sacrifice, we must incorporate these unique sacrifices into any accounting of the contours and limits of moral obligation. But sacrifices of self pose a special difficulty for any such accounting, precisely because of their transformative nature. Unlike most other sacrifices, they cannot be analyzed entirely in terms of wellbeing. Using real-world case studies and examples, I argue for the existence of two types of sacrifice of self, involving changes in identity and moral agency. I argue that sacrifices of self require particular attention because they may be extra difficult to compare with other costs and with moral gains. (shrink)

This article is concerned with a discussion of the plausibility of the claim that GM technology has the potential to provide the hungry with sufficient food for subsistence. Following a brief outline of the potential applications of GM in this context, a history of the green revolution and its impact will be discussed in relation to the current developing world agriculture situation. Following a contemporary analysis of malnutrition, the claim that GM technology has the potential to provide the hungry with (...) sufficient nourishment will be discussed within the domain of moral philosophy to determine whether there exists a moral obligation to pursue this end if and only if the technology proves to be relatively safe and effective. By using Peter Singer’s duty of moral rescue, I argue that we have a moral duty to assist the third world through the distribution of such GM plants. I conclude the paper by demonstrating that my argument can be supported by applying a version of the Precautionary Principle on the grounds that doing nothing might be worse for the current situation. (shrink)

Conventional sacrificial moral dilemmas propose directly causing some harm to prevent greater harm. Theory suggests that accepting such actions (consistent with utilitarian philosophy) involves more reflective reasoning than rejecting such actions (consistent with deontological philosophy). However, past findings do not always replicate, confound different kinds of reflection, and employ conventional sacrificial dilemmas that treat utilitarian and deontological considerations as opposite. In two studies, we examined whether past findings would replicate when employing process dissociation to assess deontological and utilitarian inclinations independently. (...) Findings suggested two categorically different impacts of reflection: measures of arithmetic reflection, such as the Cognitive Reflection Test, predicted only utilitarian, not deontological, response tendencies. However, measures of logical reflection, such as performance on logical syllogisms, positively predicted both utilitarian and deontological tendencies. These studies replicate some findings, clarify others, and reveal opportunity for additional nuance in dual process theorist’s claims about the link between reflection and dilemma judgments. (shrink)

The philosophical literature on the moral status of nonhuman animals, which is bounteous, diverse, and sophisticated, contains a glaring omission. There is little discussion of human responsibilities to companion animals, such as dogs and cats. The assumption seems to be that animals are an undifferentiated mass – that whatever responsibilities one has to any animal are had to all animals. It is significant that we do not think this way about humans. Most of us (all but extreme impartialists) acknowledge the (...) existence of special responsibilities to humans. We believe, for instance, that our children, friends, and compatriots have special claims on our attention, time, energy, and resources. This is not at all incompatible (although it is sometimes thought to be) with the view that we have obligations to strangers. My aim in this essay is to fill the lacuna in the literature. I argue that the act of taking an animal into one''s life or home, through purchase, gift, or adoption, generates responsibilities to it, the main one being to provide for its needs, which, in the case of dogs (for example), are many and varied. Since this thesis is shrouded in misconception, I devote part of the essay to clarifying it. I then diagnose its philosophical neglect, which stems from both practical concerns and theoretical commitments. I argue that the practical concerns are groundless and that the theoretical commitments do not have the implications they are thought to have. (shrink)

Two main types of philosophical arguments have been given in support of the claim that the citizens of affluent societies have stringent moral duties to aid the global poor: “positive duty” arguments based on the notion of beneficence and “negative duty” arguments based on noninterference. Peter Singer’s positive duty argument (Singer 1972) and Thomas Pogge’s negative duty argument (Pogge 2002) are among the most prominent examples. Philosophers have made speculative claims about the relative effectiveness of these arguments in promoting attitudes (...) and behaviors that could lead to the alleviation of poverty. In this article we present the results of two empirical studies that evaluate these claims, and suggest that both arguments have a modest effect on people’s attitudes and behaviors regarding global poverty. In a replication of the second study, the negative duty argument, in particular, had a statistically significant effect on donations. We discuss the theoretical and practical significance of these results and suggest directions for further research on the role that philosophical arguments can play in engendering concern and action on pressing moral problems. (shrink)

Many have argued we have a moral obligation to assist others in need, but given the scope of global suffering, how far does this obligation extend? According to one traditional philosophical view, the obligation to help others is limited by our ability to help them, or by the principle that “ought implies can”. This view is primarily defended on the grounds that it is a core principle of commonsense moral psychology. This paper reviews findings from experimental philosophy in cognitive science (...) demonstrating that “ought implies can” is rejected by moral psychology. Researchers find that moral obligations are ascribed to agents who cannot fulfill them, suggesting that moral requirements do sometimes extend beyond what we are able to do. This research furthers our understanding of moral obligation, identifies an important need for further cross-cultural work in moral psychology, and demonstrates a way in which scientific experimentation can be applied to improve upon the conceptual analysis of important philosophical concepts in normative ethics. (shrink)

This paper defends the view that we have special relationship duties that do not derive from our moral duties. Our special relationship duties, I argue, are grounded in what I call close relationships. Sharing a close relationship with another person, I suggest, requires that both people conceive of themselves as being motivated to promote the other’s interests. So, staying true to oneself demands being committed to promoting the interests of those with whom we share a close relationship. Finally, I show (...) that the proposed account of special relationship duties circumvents two problems facing self-conception accounts of special relationship duties. (shrink)

How are we to navigate between duties to compatriots and duties to non-compatriots? Within the literature there are two important kinds of accounts that are thought to offer contrasting positions on these issues, namely, cosmopolitanism and statism. We discuss these two rival accounts. I then outline my position on global justice and how to accommodate insights from both the cosmopolitan and statist traditions within it. Having outlined my ideal theory account of what global justice requires, I discuss the far more (...) pressing question of what our remedial responsibilities are in our decidely non-ideal world: what does the developed world owe to the developing world and what are our responsibilities to non-compatriots, given our situation here and now? I argue that we have considerable responsibilities and I sketch some of the supporting grounds for this view. Finally, I consider how the general account of global justice and remedial responsibilities developed here applies to the case of responsibilities for migrants’ and refugees’ healthcare. (shrink)

Rapid growth in structural and functional brain research has led to increasing ethical discussion of what to do about incidental findings within the brains of healthy neuroimaging research participants that have potential health importance, but which are beyond the original aims of the study. This dilemma has been widely debated with respect to general neuroimaging research but has attracted little attention in the context of neuromarketing studies. In this paper, I argue that neuromarketing researchers owe participants the same ethical obligations (...) as other neuroimaging researchers. The financial resources available to neuromarketing firms and the social value of neuromarketing studies should command greater attention to the elucidation and management of incidental findings. However, this needs to be balanced against finite resources available within most public health systems. (shrink)

This paper examines the structure of moral responsibility for outcomes. A central feature of the analysis is a condition that we term the ‘avoidance potential’, which gives precision to the idea that moral responsibility implies a reasonable demand that an agent should have acted otherwise. We show how our theory can allocate moral responsibility to individuals in complex collective action problems, an issue that sometimes goes by the name of ‘the problem of many hands’. We also show how it allocates (...) moral responsibility in the classic Frankfurt example. (shrink)

We challenge effective altruism (EA) on the basis that it should be more inclusive regarding the demands of altruism. EA should consider carefully agents’ intentions and the role those intentions can play in agents’ moral lives. Although we argue that good intentions play an instrumental role and can lead to better results, by adopting a Hutchesonian perspective, we show that intentions should, first and foremost, be considered for their intrinsic value. We examine offsetting and geoengineering, two so-called solutions to climate (...) change supported by EA, to highlight the limitations of a narrow understanding of altruism. -/- . (shrink)

Imagine that your body has become attached, without your permission, to that of a sick violinist. The violinist is a human being. He will die if you detach him. Such detachment seems, nonetheless, to be morally permissible. Thomson argues that an unwantedly pregnant woman is in an analogous situation. Her argument is considered by many to have established the moral permissibility of abortion even under the assumption that the foetus is a human being. Another popular argument is that presented by (...) Singer and Unger to the effect that even those who are moderately prosperous are morally obliged to help the poor if they can do so at relatively small cost to themselves. The paper considers the question whether these two arguments can be simultaneously valid. (shrink)

This article begins with an examination of Peter Singer's ‘solution’ to global poverty as a way to develop a theory of ‘justice in assistance.’ It argues that Singer's work, while compelling, does not seriously engage with the institutions necessary to relieve global poverty. In order to realise our obligations it is necessary to employ secondary agents, such as non-governmental organisations, that produce complex social relationships with the global poor. We should be concerned that the affluent and their secondary agents are (...) complicit with unjust institutions or can be the source of injustice. What is needed is a theory of justice in assistance. This is a distinct area of justice theory because these agents are not primary agents, like states, but they often provide the basic social goods that we associate with primary agents. The article ends by putting forward a provisional conception of justice in assistance based on the republican idea of non-domination. (shrink)

Sometimes, people who are otherwise eligible to donate blood are unduly deferred from donating. “Unduly” indicates a gap where a deferral policy misstates what exposes potential donors to risk and so defers more donors than is justified. Since the error is at the policy-level, it’s natural and understandable to focus criticism on reformulating or eliminating the offending policies. Policy change is undoubtedly the right goal because the policy is what prevents otherwise safe eligible donors from donating needed blood. But focusing (...) exclusively at the policy-level passes over a largely undiscussed question: if policy change takes time and there is an urgent need for blood now, then what should unduly deferred donors do in the meanwhile? Blood banks and federal agencies recommend that deferred donors donate their time or money until they become eligible, but blood is a non-fungible good: donated cash or volunteered time cannot replace a transfusion. Further, this request ignores that otherwise eligible donors could safely donate their blood in addition to their time and money. Here is the central question I will focus on in this paper: is a donor morally justified in lying on a questionnaire to donate blood if they justifiably believe that their blood poses no risk to a recipient and knows that honestly answering a donor questionnaire would unduly defer them from donating? (shrink)

Ever since the publication of Singer’s (1972) article on ‘Famine, Affluence, and Morality’ have debates about duties to the distant needy been marked by a high degree of controversy. Most contributors discuss how duties are established or influenced by the fact that those in need of help can be geographically close or distant. In other words, they debate the problem of duty and distance from the perspective of duties. Here, we change tack and put the concept of distance at the (...) centre of the analysis. We ask: what precisely is the definition and role of geographical distance in the different contributions? We argue that a distinction between empirical and moral disagreement over geographical distance clarifies several important aspects of the debate. The analysis also sheds new light on duties in the current European refugee crisis. (shrink)

If a person requires an organ or tissue donation to survive, many philosophers argue that whatever moral responsibility a biological relative may have to donate to the person in need will be grounded at least partially, if not entirely, in biological relations the potential donor bears to the recipient. We contend that such views ignore the role that a potential donor's unique ability to help the person in need plays in underwriting such judgments. If, for example, a sperm donor is (...) judged to have a significant moral responsibility to donate tissue to a child conceived with his sperm, we think this will not be due to the fact that the donor stands in a close biological relationship to the recipient. Rather, we think such judgments will largely be grounded in the presumed unique ability of the sperm donor to help the child due to the compatibility of his tissues and organs with those of the recipient. In this paper, we report the results of two studies designed to investigate the comparative roles that biological relatedness and unique ability play in generating judgments of moral responsibility in tissue donation cases. We found that biologically related individuals are deemed to have a significant moral responsibility to donate tissue only when they are one of a small number of people who have the capacity to help. (shrink)

It is widely thought that firms that employ workers in “sweatshop” conditions wrongfully exploit those workers. This claim has been challenged by those who argue that because companies are not obligated to hire their workers in the first place, employing them cannot be wrong so long as they voluntarily accept their jobs and genuinely benefit from them. In this article, I argue that we can maintain that at least many sweatshop employees are wrongfully exploited, while accepting the plausible claim at (...) the core of many defenses of sweatshops, namely that engaging in a voluntary and mutually beneficial transaction with a person in need cannot constitute morally worse treatment of that person than doing nothing at all to benefit her. We can do this, I claim, by accepting that wealthy multinational corporations have positive duties to employ or otherwise benefit the global poor. I argue that these duties can be plausibly grounded in the fact that potential sweatshop workers are victims of global structural injustice, from which multinational corporations typically benefit. (shrink)

I present and develop the view that omissions are de re possibilities of actual events. Omissions do not literally fail to occur; rather, they possibly occur. An omission is a tripartite metaphysical entity composed of an actual event, a possible event, and a contextually specified counterpart relation between them. This view resolves ontological, causal, and semantic puzzles about omissions, and also accounts for important data about moral responsibility for outcomes resulting from omissions.