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Switch to: References
Citations of:
Relative Justice: Cultural Diversity, Free Will, and Moral Responsibility
Princeton University Press (2012)
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In this paper we aim to think systematically about, formulate, and begin addressing some of the challenges to applying theories of moral responsibility to behaviors shaped by a particular subset of unsettling psychological complexities: namely, implicit biases. |
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In this paper, I introduce a problem to the philosophy of religion – the problem of divine moral standing – and explain how this problem is distinct from (albeit related to) the more familiar problem of evil (with which it is often conflated). In short, the problem is this: in virtue of how God would be (or, on some given conception, is) “involved in” our actions, how is it that God has the moral standing to blame us for performing those (...) |
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Nearly all retributive theories of punishment adopt the following model. Punishments are justified when the wrongdoers receive the punishment they deserve. A deserved punishment is one that is proportionate to the offender’s culpability. Culpability has two components: the severity of the wrong, and the offender’s blameworthiness. The broader aim of this article is to outline an alternative retributivist model that directly involves the victim in the determination of the appropriate and just punishment. The narrower aim is to show that the (...) |
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David Shoemaker’s Responsibility from the Margins is chock full of valuable insights on the nature of our responsibility, and it has more in common with P.F. Strawson’s approach in “Freedom and Resentment” than the accounts of most philosophers who call themselves Strawsonians. On one central issue of interpretation, however, Shoemaker gets Strawson wrong. Like many interpreters, Shoemaker sees Strawson as defending a “quality of will” theory of responsibility. This idea fundamentally misunderstands Strawson’s aims in “Freedom and Resentment.” Strawson does not (...) |
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David Shoemaker’s Responsibility from the Margins is chock full of valuable insights on the nature of our responsibility, and it has more in common with P.F. Strawson’s approach in “Freedom and Resentment” than the accounts of most philosophers who call themselves Strawsonians. On one central issue of interpretation, however, Shoemaker gets Strawson wrong. Like many interpreters, Shoemaker sees Strawson as defending a “quality of will” theory of responsibility. This idea fundamentally misunderstands Strawson’s aims in “Freedom and Resentment.” Strawson does not (...) |
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In Free Will, Agency, and Meaning in Life, Derk Pereboom proposes an optimistic model of life that follows on the rejection of both libertarian and compatibilist beliefs in free will, moral responsibility, and desert. I criticize his views, focusing on punishment. Pereboom responds to my earlier argument that hard determinism must seek to revise the practice of punishment in the direction of funishment, whereby the incarcerated are very generously compensated for the deprivations of incarceration. I claimed that funishment is a (...) |
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This essay attempts to provide and defend what may be the first actual argument in support of P. F. Strawson's merely stated vision of a response-dependent theory of moral responsibility. It does so by way of an extended analogy with the funny. In part 1, it makes the easier and less controversial case for response-dependence about the funny. In part 2, it shows the tight analogy between anger and amusement in developing the harder and more controversial case for response-dependence about (...) |
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The idea that incompatibilism is intuitive is one of the key motivators for incompatibilism. Not surprisingly, then philosophers who defend incompatibilism often claim that incompatibilism is the natural, commonsense view about free will and moral responsibility (e.g., Pereboom 2001, Kane Journal of Philosophy 96:217–240 1999, Strawson 1986). And a number of recent studies find that people give apparently incompatibilist responses in vignette studies. When participants are presented with a description of a causal deterministic universe, they tend to deny that people (...) |
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Retributivist accounts of punishment maintain that it is right to punish wrongdoers, even if the punishment has no future benefits. Research in experimental economics indicates that people are willing to pay to punish defectors. A complementary line of work in social psychology suggests that people think that it is right to punish wrongdoers. This work suggests that people are retributivists about punishment. However, all of the extant work contains an important potential confound. The target of the punishment is expected to (...) |
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‘Optimistic’ normative theories of criminal justice aim to justify criminal sanction in terms of its reprobative/rehabilitative value rather than its punitive nature as such. But do such theories accord with ordinary intuitions about what constitutes a ‘just’ response to wrongdoing? Recent empirical work on the psychology of punishers suggests that human beings have a ‘brutely retributive’ moral psychology, making them unlikely to endorse normative theories that sacrifice retribution for the sake of reprobation or rehabilitation; it would mean, for example, that (...) |
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Despite its cultural prominence, shaming has been neglected in moral philosophy. I develop an overdue account of shaming, which distinguishes it from both blaming and the mere production of shame. I distinguish between two kinds of shaming. Agential shaming is a form of blaming. It involves holding an individual morally responsible for some wrongdoing or flaw by expressing a negative reactive attitude towards her and inviting an audience to join in. Non-agential shaming also involves negatively evaluating a person and inviting (...) |
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Nichols’ Bound presents interesting new angles on traditional debates about free will and moral responsibility, relating them to the latest empirical research in psychology, social sciences and experimental philosophy. In experimental philosophy, he cites numerous recent studies showing that there are strong incompatibilist strands in folk intuitions about free will and responsibility, taking issue with other recent studies claiming that folk intuitions are predominantly compatibilist. But he also argues that incompatibilist folk intuitions are based on faulty reasoning and cannot be (...) |
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Nearly a decade of research has provided overwhelming evidence that there is no the folk intuition about many fundamental philosophical questions, just as there is no the gender of human beings or... |
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Richard Nisbett and Dov Cohen’s (1996) influential account of “cultures of honor” speculates that honor norms are a socially-adaptive deterrence strategy. This theory has been appealed to by multiple empirically-minded philosophers, and plays an important role in John Doris and Alexandra Plakias’ (2008) antirealist argument from disagreement. In this essay, I raise four objections to the Nisbett-Cohen deterrence thesis, and offer another theory of honor in its place that sees honor as an agonistic normative system regulating prestige competitions. Since my (...) |
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Do we have free will? Understanding free will as the ability to act freely, and free actions as exercises of this ability, I maintain that the default answer to this question is “yes.” I maintain that free actions are a natural kind, by relying on the influential idea that kinds are homeostatic property clusters. The resulting position builds on the view that agents are a natural kind and yields an attractive alternative to recent revisionist accounts of free action. My view (...) |
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Following P. F. Strawson, a number of philosophers have argued that if hard incompatibilism is true, then its truth would undermine the justification or value of our relationships with other persons. In this paper, I offer a novel defense of this claim. In particular, I argue that if hard incompatibilism is true, we cannot make sense of: the possibility of promissory obligation, the significance of consent, or the pro tanto wrongness of paternalistic intervention. Because these practices and normative commitments are (...) |
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In recent defenses of moral responsibility skepticism, which is the view that no human agents are morally responsible for their actions or character, a number of theorists have argued against Peter Strawson’s (and others’) claim that “the sort of love which two adults can sometimes be said to feel reciprocally, for each other” would be undermined if we were not morally responsible agents. Among them, Derk Pereboom (2001, 2009) and Tamler Sommers (2007, 2012) most forcefully argue against this conception of (...) |
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Many Christian philosophers hold that moral responsibility is incompatible with causal determinism, a thesis known as incompatibilism. But there are good reasons for resisting this trend. To illustrate this, I first examine an innovative recent case for incompatibilism by a Christian philosopher, one that depends crucially on the claim that intuitions favor incompatibilism. I argue that the case is flawed in ways that should keep us from accepting its conclusions. I then argue for a shift in the way that this (...) |
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Theological determinism is, at first glance, difficult to square with the typical Christian commitment to the appropriateness of divine blame. How, we may wonder, can it be appropriate for God to blame someone for something that was determined to occur by God in the first place? In this paper, I try to clarify this challenge to Christian theological determinism, arguing that its most cogent version includes specific commitments about what is involved when God blames wrongdoers. I then argue that these (...) |
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Shaun Nichols has recently argued that while the folk notion of free will is associated with error, a question still remains whether the concept of free will should be eliminated or preserved. He maintains that like other eliminativist arguments in philosophy, arguments that free will is an illusion seem to depend on substantive assumptions about reference. According to free will eliminativists, people have deeply mistaken beliefs about free will and this entails that free will does not exist. However, an alternative (...) |
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Saul Smilansky’s theory of free will and moral responsibility consists of two parts; dualism and illusionism. Dualism is the thesis that both compatibilism and hard determinism are partly true, and has puzzled many philosophers. I argue that Smilansky’s dualism can be given an unquestionably coherent and comprehensible interpretation if we reformulate it in terms of pro tanto reasons. Dualism so understood is the thesis that respect for persons gives us pro tanto reasons to blame wrongdoers, and also pro tanto reasons (...) |
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