This dissertation is on infinite regress arguments in philosophy. Its main goals are to explain what such arguments from many distinct philosophical debates have in common, and to provide guidelines for using and evaluating them. Two theories are reviewed: the Paradox Theory and the Failure Theory. According to the Paradox Theory, infinite regress arguments can be used to refute an existentially or universally quantified statement (e.g. to refute the statement that at least one discussion is settled, or the statement that (...) discussions are settled only if there is an agreed-upon criterion to settle them). According to the Failure Theory, infinite regress arguments can be used to demonstrate that a certain solution fails to solve an existentially or universally quantified problem (e.g. to demonstrate that a certain solution fails to settle all discussions, or that it fails to settle even one discussion). In the literature, the Paradox Theory is fairly well-developed, and this dissertation provides the Failure Theory with the same tools. (shrink)

In this paper, I will present the responsibility-compatibilist argument against responsibility-incompatibilists (hard-determinists and libertarians), according to whom the existence of ‘free-will’, threatened by determinism, is necessary for moral responsibility. First, I will identify what responsibility-incompatibilism presupposes as necessary conditions of moral responsibility: the Strong Doctrine of Free-Will and the Voluntary Control Principle. Second, inspired by Williams, I will demonstrate that our real practice of responsibility does not necessarily presuppose these conditions. Finally, I will defend responsibility-compatibilism from an objection.

(Part of a symposium on an OUP collection of Paul Russell's papers on free will and moral responsibility). Paul Russell’s The Limits of Free Will is more than the sum of its parts. Among other things, Limits offers readers a comprehensive look at Russell’s attack on the problematically idealized assumptions of the contemporary free will debate. This idealization, he argues, distorts the reality of our human predicament. Herein I pose a dilemma for Russell’s position, critical compatibilism. The dilemma illuminates the (...) tension between Russell’s critical and compatibilist commitments. The problem is not obviously insurmountable, and as a compatibilist who is sympathetic to the view, my aim is to spark further discussion. (shrink)

In his 1962 paper “Freedom and Resentment," Peter Strawson attempts to reconcile incompatibilism and compatibilism about moral responsibility and determinism. First, I present the error committed by the proponents of both these traditional views, which Strawson diagnoses as the source of their standoff, and the remedy Strawson offers to avoid the conflict. Second, I reconstruct the two arguments Strawson offers for a theory of moral responsibility that is based on his proposed remedy. Third, I present and respond to two proposed (...) problems for the Strawsonian theory: moral luck and revisionism. I conclude with a summary of my defense of Strawsonian “expressivism” about moral responsibility, and offer suggestions for further research. (shrink)

This paper argues that John Fischer and Mark Ravizza's compatibilist theory of moral responsibility cannot justify reactive attitudes like blame and desert-based practices like retributive punishment. The problem with their account, I argue, is that their analysis of moderateness in regards to reasons-responsiveness has the wrong normative features. However, I propose an alternative account of what it means for a mechanism to be moderately reasons-responsive which addresses this deficiency. In a nut shell, while Fischer and Ravizza test for moderate reasons-responsiveness (...) by checking how a mechanism behaves in a given time slice across other possible worlds, on my account we should ask how that mechanism behaves in this world over a span of time – specifically, whether it responds to reasons sufficiently often. My diachronic account is intended as a drop-in replacement for Fischer and Ravizza's synchronic account. (shrink)

Philosophical compatibilism reconciles moral responsibility with determinism, and some neurolaw scholars think that it can also reconcile legal views about responsibility with scientific findings about the neurophysiological basis of human action. Although I too am a compatibilist, this paper argues that philosophical compatibilism cannot be transplanted “as-is” from philosophy into law. Rather, before compatibilism can be re-deployed, it must first be modified to take account of differences between legal and moral responsibility, and between a scientific and a deterministic world view, (...) and to address a range of conceptual, normative, empirical and doctrinal problems that orbit its capacitarian core. (shrink)

A discussion concerning whether to conceive Artificial Intelligence systems as responsible moral entities, also known as “artificial moral agents”, has been going on for some time. In this regard, we argue that the notion of “moral agency” is to be attributed only to humans based on their autonomy and sentience, which AI systems lack. We analyze human responsibility in the presence of AI systems in terms of meaningful control and due diligence and argue against fully automated systems in medicine. With (...) this perspective in mind, we focus on the use of AI-based diagnostic systems and shed light on the complex networks of persons, organizations and artifacts that come to be when AI systems are designed, developed, and used in medicine. We then discuss relational criteria of judgment in support of the attribution of responsibility to humans when adverse events are caused or induced by errors in AI systems. (shrink)

The present chapter is concerned with revisionism about free will. It begins by offering a new characterization of revisionist accounts and the way such accounts fit (or do not) in the familiar framework of compatibilism and incompatibilism. It then traces some of the recent history of the development of revisionist accounts, and concludes by remarking on some challenges for them.

In this article I propose a resolution to the history issue for responsible agency, given a moderate revisionist approach to responsibility. Roughly, moderate revisionism is the view that a plausible and normatively adequate theory of responsibility will require principled departures from commonsense thinking. The history issue is whether morally responsible agency – that is, whether an agent is an apt target of our responsibility-characteristic practices and attitudes – is an essentially historical notion. Some have maintained that responsible agents must have (...) particular sorts of histories, others have argued that no such history is required. Resolution of this contentious issue is connected to a wide range of concerns, including the significance and culpability of different forms of manipulation, the plausibility of important incompatibilist criticisms of compatibilism, and of course, a satisfactory account of moral responsibility. As it turns out, history matters sometimes, but less frequently than we might think. (shrink)

This article summarizes and extends the moderate revisionist position I put forth in Four Views on Free Will and responds to objections to it from Robert Kane, John Martin Fischer, Derk Pereboom, and Michael McKenna. Among the principle topics of the article are (1) motivations for revisionism, what it is, and how it is different from compatibilism and hard incompatibilism, (2) an objection to libertarianism based on the moral costs of its current epistemic status, (3) an objection to the distinctiveness (...) of semicompatibilism against conventional forms of compatibilism and (4) whether moderate revisionism is committed to realism about moral responsibility. (shrink)

Galen Strawson has claimed that "the impossibility of free will and ultimate moral responsibility can be proved with complete certainty." Strawson, I take it, thinks that this conclusion can be established by one argument which he has developed. In this argument, he claims that rational free actions would require an infinite regress of rational choices, which is, of course, impossible for human beings. In my paper, I argue that agent causation theorists need not be worried by Strawson's argument. For agent (...) causation theorists are able to deny a key principle which drives the regress. Oversimplifying things a bit, the principle states that if one is responsible for her rational actions, then she was antecedently responsible for the reasons on which she acted. (shrink)

One can think of the traditional logic of blame as involving three intuitively plausible claims: (1) blame is justified only if one is deserving of blame, (2) one is deserving of blame only if one is relevantly in control of the relevant causal antecedents, and (3) one is relevantly in control only if one has libertarian freedom. While traditional compatibilism has focused on rejecting either or both of the latter two claims, an increasingly common strategy is to deny the link (...) between blame and desert expressed in (1). While I think there is something right about many of these accounts of blame, I deny that the logic of blame can be divorced from the logic of desert. On my view, blame does have a conceptual connection to desert, but its justification is practical rather than theoretical, as the libertarian condition is a matter of adopting a stance towards a person rather than having a belief about her and the “true” causes of her action. I argue that blame fundamentally requires interacting with a person from the participant perspective and that the participant perspective, understood in terms of second-personal address, involves an ontological commitment to freedom. (shrink)

From 1965, the Swedish penal law does not require accountability as a condition for criminal responsibility. Instead, severely mentally disordered offenders are sentenced to forensic psychiatric care. The process that led to the present legislation had its origins in a critique of the concept of accountability that was first launched 50 years earlier by the founding father of Swedish forensic psychiatry, Olof Kinberg. The concept severe mental disorder is part of the Criminal Code as well as the Compulsory Mental Act. (...) The medical conditions for being sentenced to forensic psychiatric care are supposed to be the same as those for being admitted to involuntary psychiatric care. What these conditions are is not regulated in any law. For the guidance of the courts and others, there is a collection of examples in the government bill drafting the legislation in question. On the basis of these examples the content of the concept of severe mental disorder is chiselled out. However, the purposes of imposing penal law sanction and admitting someone to psychiatric care are not the same, and therefore the content of the concept severe mental disorder is bound to differ accordingly. Severe mental disorder is a legal concept that masks as a psychiatric one. In its applications in penal law, the court determines its content. But for the forensic psychiatrist it is more natural to interpret the term as a medical one. This creates a tension that has led to several controversies in recent criminal cases in Sweden. The best way to alleviate the situation is to discard the concept of severe mental disorder from criminal law. This will allow for a better separation of the roles of the psychiatrist and the court. (shrink)

Many moral theories incorporate the idea that when an action is wrong, it is wrong because that there was something else that the agent could and should have done instead. Most notable among these are consequentialist theories. According to consequentialism an action A is wrong if and only if there was another action B that the agent could have performed such that, if the agent had performed B instead of A, the consequences would have been better. Relatively little attention has (...) been given to the question of how to understand the meaning of ‘could have’ in this specific context. However, without an answer to this question, consequentialist theories fail to yield determinate verdicts about the deontic status of actions in real scenarios. It is here argued that the following conditional analysis provides the required answer and gives us the most plausible version of consequentialism: the agent could have done B instead of A if and only if, there is a decision such that had the agent made this decision, then she would have done B, and not A. Such a conditional analysis has been universally rejected as an analysis of the general meaning of ‘could have’, but we show that in the specific context of specifying the meaning of ‘could have’ in a consequentialist criterion of right and wrong action, all the standard objections to it fail. (shrink)

Jedną z centralnych kwestii dotyczących problemu wolnej woli stanowi zagadnienie moralnej odpowiedzialności. Na ogół utrzymuje się, iż ma ono najdalej idące konsekwencje dla życia społecznego oraz prawa. Jak jednak argumentuje Galen Strawson, nie można odpowiadać moralnie za własne działania. Argument przebiega następująco: dana osoba podejmuje decyzję w oparciu o swój charakter, osobowość lub inne czynniki umysłowe. Z drugiej strony, za czynniki te nie można ponosić odpowiedzialności, wydaje się bowiem oczywiste, że są one powodowane innymi czynnikami, takimi jak wychowanie czy geny, (...) za które nie jesteśmy odpowiedzialni. Jedynym wyjściem byłoby bycie causa sui, tj. bycie przyczyną samego siebie. Jednakże zgodnie z rozpowszechnioną opinią nic nie może być causa sui. W takim wypadku odpowiedzialność moralna jest niemożliwa. (shrink)

Galen Strawson defends his pessimist position with his famous “Basic Argument”. He attempts to prove that no agent can meet the demands for the ultimate moral responsibility. I argue that the Basic Argument is not impressive because it commits to a linear justification framework under which not only the notion of free will and moral responsibility but every notion would inevitably involve a vicious infinite regress. Surprisingly, this point has not been significantly addressed in the literature of Strawson’s Basic Argument. (...) I scaffold my argument against “Basic Argument” by critically reviewing and comparing Frankfurt, Christman and Ekstrom’s approach to autonomy. I show that any approach, which commits to a linear justification framework, would inevitably involve an infinite regress problem. To make his argument more impressive, Strawson will have to show why he commits to a hierarchical justification framework in the Basic Argument in the first place. (shrink)

ABSTRACTIt has recently become fashionable among those who write on questions of moral responsibility to distinguish two different concepts, or senses, of moral responsibility via the labels ‘responsibility as attributability’ and ‘responsibility as accountability’. Gary Watson was perhaps the first to introduce this distinction in his influential 1996 article ‘Two Faces of Responsibility’ , but it has since been taken up by many other philosophers. My aim in this study is to raise some questions and doubts about this distinction and (...) to argue that it has led to confusion rather than clarification in debates over moral responsibility. In place of the attributability/accountability distinction, I propose that there is a single concept of moral responsibility underlying our actual moral practices. This core notion of moral responsibility, which I call ‘responsibility as answerability’, is well positioned to explain thos.. (shrink)

O principal objetivo desse artigo é responder a questão sobre o que constitui a responsabilidade moral. Tentaremos demonstrar que a responsabilidade moral tem duas características centrais, a saber, exigências internalistas e autoridade social. Para tal propósito, faremos uso de estratégias compatibilistas. O próximo passo será tentar descrever a concepção de responsabilidade substancial de Thomas Scanlon e, no final desse artigo, estipularemos um argumento sobre um tipo de responsabilidade moral razoável que pode estar contida na teoria da justiça como equidade de (...) John Rawls. (shrink)

Neste artigo pretendo mostrar a importância do conceito de razoável na teoria da justiça como equidade, de John Rawls e também, explicar o problema da razoabilidade nessa teoria. O ponto de partida será ressaltar a exigência de razoabilidade que é feita ao agente moral na justiça como equidade. Posteriormente, procurarei identificar algumas críticas a esse critério. Partirei da crítica formulada por Estlund a respeito do estreitamento do conceito de razoabilidade e a necessidade da verdade e das críticas estabelecidas por Timmons (...) e Gaus sobre a exigência demasiada e ineficaz da razoabilidade. O passo seguinte será tentar responder a essas críticas formuladas e, na parte final do texto, procurarei estipular um argumento a respeito de um tipo de responsabilidade moral razoável que pode estar contida na justiça como equidade. (shrink)

La cuestión de ‘Por qué hay alguien más bien que nadie?’ obliga a retomar la que indaga por qué hay algo y no más bien nada, que debemos a Leibniz y que implica su principio de razón suficiente, la completa determinación y la confianza que ello provee. 1) Perseguiremos esa implicación con cierto detalle hasta lograr la dimensión que Leibniz le otorga aalguien y sus propiedades en su sistema. 2) Mediante una sucinta consideración histórica a partir del contraste de Descartes (...) con el trasfondo neoplatónico, y un recuento de la reacción de Spinoza frente a su predecesor, intentaré ilustrar la postura de Leibniz respecto de la pregunta que nos orienta. 3) Pero la pregunta es pertinente todavía hoy frente a posturas que apostarían a que más bien >nadie que alguien, tales como el naturalismo o el nihilismo, 4) para lo cual finalmente valoraremos cuánto nos ayuda Leibniz, y qué tanto hemos de apartarnos de él, o de una tradicional interpretación de su concepto de razón. (shrink)

Wittgenstein offers three objections to the idea of aesthetics as a branch of psychology: (i) Statistical data about people’s preferences have no normative force. (ii) Artistic value is not instrumental value, a capacity to produce independently identifiable – and scientifically measurable – psychological effects. (iii) While psychological investigations may bring to light the causes of aesthetic preferences, they fail to provide reasons for them. According to Wittgenstein, aesthetic explanations (unlike scientific explanations) are poignant synoptic representations of aspects of a work, (...) and the criterion of success of an aesthetic explanation is that it satisfies the addressee. He repeatedly remarked that they resemble philosophical explanations, which also try to dispel puzzlement or confusion. The difference, however, is that whereas in philosophy we deal with general conceptual problems, aesthetic explanations typically concern individual responses to particular works of art. (shrink)

One critique of experimental philosophy is that the intuitions of the philosophically untutored should be accorded little to no weight; instead, only the intuitions of professional philosophers should matter. In response to this critique, “experimentalists” often claim that the intuitions of professional philosophers are biased. In this paper, we explore this question of whose intuitions should be disqualified and why. Much of the literature on this issue focuses on the question of whether the intuitions of professional philosophers are reliable. In (...) contrast, we instead focus on the idea of “muddled” intuitions—i.e. intuitions that are misdirected and about notions other than the ones under discussion. We argue that the philosophically untutored are likely to have muddled intuitions and that professional philosophers are likely to have unmuddled intuitions. Although being umuddled does not, by itself, establish the reliability of the intuitions of professional philosophers, being muddled is enough to disqualify the intuitions of the philosophically untutored. We then turn to the charge that, despite being unmuddled, professional philosophers still have biased intuitions. To evaluate this charge, we switch focus from the general notion of biased intuition to the more specific notion of theory-laden intuition. We argue that there is prima facie evidence—in the form of the presence of conflicts of intuition—for thinking that at least some of the intuitions of professional philosophers are theory-laden. In summary, we conclude that that there is no clean and easy answer to the question of whose intuitions should matter. (shrink)

The number of publications that highlight the influence of visions and futuristic narratives on the development of emerging technologies increases. Toolboxes such as “Hermeneutical Technology Assessment” and “Vision Assessment” provide methodological considerations on how to assess techno-futuristic narratives, their proponents, and their impact on technological development. Because of their contributions to the technoscientific discourse, a special responsibility for technological processes is attributed to the “visioneers” of such narratives. While such a claim naturally follows from an agential role in a process, (...) it is not clear whether visioneers should be held responsible. Some problems of this attribution will be addressed in the present paper. Particularly the following questions will be considered: Which role does autonomy play for responsibility? Is causation sufficient for the attribution of responsibility? Which role do intentions and alternatives play for the responsibility of visioneers? These questions will be discussed against the backdrop of contemporary approaches to the responsibility of visioneering and classic philosophical works in the field. Furthermore, the problem of accountability will be considered. Socio-technical systems are highly complex, which makes it hard to trace back the origins of particular developments. It will be argued that it is currently unreasonable to give visioneers the status of an important player. The article will shed light on the several dimensions of responsibility and provide a more nuanced understanding of responsibility in the context of new and emerging technologies. (shrink)

No one is responsible for their conduct because free will is an illusion, say some skeptics. Even when it seems that we have several options, we only have one. Hence, says the free will skeptic, we should reform our practices which involve responsibility attributions, such as punishment and blame. How seriously should we take this doctrine? Is it one that we could live by? One thorn in the side of the skeptic concerns deliberation. When we deliberate about what to do—what (...) film to go see, whom to befriend, which doctrine to follow—we must presume that our options are open to us. But then, every time that skeptics deliberate, they presume something which is incompatible with their doctrine, i.e. that they have several options. In a word, skeptics cannot deliberate qua skeptics. Some philosophers have responded that deliberators don’t have to presume that their options are open; they only have to presume that their choice will be efficacious. I argue that this proposal uses resources which, if they are available and successful, can be employed to refute skepticism. The upshot is that free will skeptics are pushing for a doctrine that is either false or in tension with deliberation. (shrink)

In the last two decades, blame has become a core topic in ethics, philosophical moral psychology and, more recently, epistemology. This chapter aims at clarifying the complex state of the debate and at making a suggestion for how we should proceed from here. The core idea is that accounts of blame are often motivated by very different background goals. One standard goal is to provide a unifying account of our everyday blame practices. The chapter argues that there is reason to (...) think that this goal is not achievable. Another goal is to provide the tools for solving or clarifying important social or philosophical problems. The chapter suggests that this is what theories of blame should focus on. (shrink)

The discussion in this paper begins with some observations regarding a number of structural similarities between art and morality as it involves human agency. On the basis of these observations we may ask whether or not incompatibilist worries about free will are relevant to both art and morality. One approach is to claim that libertarian free will is essential to our evaluations of merit and desert in both spheres. An alternative approach, is to claim that free will is required only (...) in the sphere of morality—and that to this extent the art/morality analogy breaks down. I argue that both these incompatibilist approaches encounter significant problems and difficulties—and that incompatibilist have paid insufficient attention to these issues. However, although the analogy between art and morality may be welcomed by compatibilists, it does not pave the way for an easy or facile optimism on this subject. On the contrary, while the art/morality analogy may lend support to compatibilism it also serves to show that some worries of incompatibilism relating to the role of luck in human life cannot be easily set aside, which denies compatibilism any basis for complacent optimism on this subject. (shrink)

This paper argues that “free will” is vague. The argument has two steps. First, I argue that free will is a matter of degrees and, second, that there are no sharp boundaries separating free decisions and actions and non‐free ones. After presenting the argument, I focus on one significant consequence of the thesis, although others are mentioned along the way. In short, considerations of vagueness help understand the logic behind so‐called manipulation arguments, but also show why these arguments are ultimately (...) flawed. (shrink)

In this paper I argue that many scholars involved in the contemporary free will debates have underappreciated the philosophical appeal of agent causation because the resources of contemporary emergentism have not been adequately introduced into the discussion. Whereas I agree that agent causation’s main problem has to do with its intelligibility, particularly with respect to the issue of how substances can be causally relevant, I argue that the notion of substance causation can be clearly articulated from an emergentist framework. According (...) to my proposal, a free agent is _a causally powerful substance that emerges in an anomic way from her constitutive mental events_, downwardly constraining, selecting and, in this way, having control on them. As we shall see, this particular concept of agent causation not only makes sense of the deep insight behind agent libertarianism, but it also provides us with the resources to solve some of the main objections that have been raised against it. It is true that here I cannot develop a complete defense of the evidential credentials of emergentism. Still, even if the considerations that follow do not serve to convince detractors of agent causal libertarian accounts of free will, they do suggest that libertarian agent causation is more promising than is typically acknowledged. (shrink)

P.F. Strawson famously argued that reactive attitudes and ordinary moral practices justify moral assessments of blame, praise, and punishment. Here we consider whether Strawson's approach can illuminate the concept of desert. After reviewing standard attempts to analyze this concept and finding them lacking, we suggest that to deserve something is to justifiably receive a moral assessment in light of certain criteria – in particular, eligibility criteria (a subject's properties that make the subject principally eligible for moral assessments) and assignment criteria (...) (particulars about the subject, act, and circumstances that justify assessments such as blame in a particular case). Strawson's analysis of the ordinary attitudes and practices of moral assessment hints at these criteria but does not unequivocally ground a notion of desert. Following Strawson's general naturalistic approach, we show that recent psychological research on folk concepts and practices regarding freedom, moral responsibility, and blame illuminates how people actually arrive at moral assessments, thus revealing the very eligibility criteria and assignment criteria we suggest ground a concept of desert. By pushing the Strawsonian line even further than Strawson did, by empirically investigating actual moral practice and folk understandings, we can illuminate desert and lend credence to Strawson's general anti-metaphysical position. (shrink)

This article identifies a novel challenge to standard understandings of responsibility practices, animated by experimental studies of biases and heuristics. It goes on to argue that this challenge illustrates a general methodological challenge for theorizing about responsibility. That is, it is difficult for a theory to give us both guidance in real world contexts and an account of the metaphysical and normative foundations of responsibility without treating wide swaths of ordinary practice as defective. The general upshot is that theories must (...) either hew more closely to actual practice than they appear to, or they must provide some normative foundation for responsibility that does not go through actual practice. (shrink)

According to the Free Will Explanation of a traditional view of hell, human freedom explains why some people are in hell. It also explains hell’s punishment and finality: persons in hell have freely developed moral vices that are their own punishment and that make repentance psychologically impossible. So, even though God continues to desire reconciliation with persons in hell, damned persons do not want reconciliation with God. But this moral vice explanation of hell’s finality is implausible. I argue that God (...) can and would make direct or indirect alterations in their character to give them new motivational reasons that re-enable their freedom to repent. Subsequently, I argue that it is probable that each damned person will be saved eventually, because there is a potential infinity of opportunities for free repentance. Thus, if the Free Will Explanation’s descriptions of hell and divine love are correct, it is highly probable that each person in hell escapes to heaven. (shrink)

I argue for three conclusions. First, responsibility skeptics are committed to the position that the criminal justice system should adopt a universal nonresponsibility excuse. Second, a universal nonresponsibility excuse would diminish some of our most deeply held values, further dehumanize criminals, exacerbate mass incarceration, and cause an even greater number of innocent people (nonwrongdoers) to be punished. Third, while Saul Smilansky's ‘illusionist’ response to responsibility skeptics – that even if responsibility skepticism is correct, society should maintain a responsibility‐realist/retributivist criminal justice (...) system – is generally compelling, it would not work if a majority of society were to convert, theoretically and psychologically, to responsibility skepticism. In this (highly improbable) scenario, and only in this (highly improbable) scenario, the criminal justice system would need to be reformed in such a way that it aligned with the majority's responsibility‐skeptical beliefs and attitudes. (shrink)

Although the idea that sexual violence is a “structural” problem is not new, the lack of specification as to what that entails blocks effective responses to it. This paper illustrates the concept of sexual violence as structural in the sense of containing a type of moral wrong called “structural wrong” and discusses its practical implications. First, I introduce a distinction between two types of moral wrongs—interactional wrongs and structural wrongs—and I argue that the moral problem of sexual violence includes both (...) types, each of which calls for a different set of moral responses. Second, drawing on Iris Marion Young’s social connection model of responsibility, I argue that recognizing the structural-wrong element of sexual violence does not reduce individual perpetrators’ responsibility for it. Instead, it implies that a broader group of agents are required to join collective actions to reform the social structure. I conclude by evaluating some preventive programs against sexual violence through the lens of structural wrongs and providing directions to advance them. (shrink)

A critical overview to the bulk of extant Buddhist theories of free will.

Deep learning AI systems have proven a wide capacity to take over human-related activities such as car driving, medical diagnosing, or elderly care, often displaying behaviour with unpredictable consequences, including negative ones. This has raised the question whether highly autonomous AI may qualify as morally responsible agents. In this article, we develop a set of four conditions that an entity needs to meet in order to be ascribed moral responsibility, by drawing on Aristotelian ethics and contemporary philosophical research. We encode (...) these conditions and generate a flowchart that we call the Moral Responsibility Test. This test can be used as a tool both to evaluate whether an entity is a morally responsible agent and to inform human moral decision-making over the influencing variables of the context of action. We apply the test to the case of Artificial Moral Advisors and conclude that this form of AI cannot qualify as morally responsible agents. We further discuss the implications for the use of AMAs as moral enhancement and show that using AMAs to offload human responsibility is inadequate. We argue instead that AMAs could morally enhance users if they are interpreted as enablers for moral knowledge of the contextual variables surrounding human moral decision-making, with the implication that such a use might actually enlarge human moral responsibility. (shrink)

When the question is posed as to when Chinese thought influenced Western philosophy, people often turn to the philosophy of the German rationalist Christian Wolff, whose 1721 speech on the virtues of Confucianism led to his academic indictment and eventual ousting from the University of Halle in 1723. In his speech, Wolff lauds the Chinese for attaining virtues by natural revelation rather than appealing to Christian revelation, which made their accomplishments all the more impressive in his eyes (Fuchs 2006). According (...) to Kanamori (1997), the audience of Wolff’s speech “criticized it as the product of atheistic thoughts because they thought that the speaker valued Chinese morality as highly as Christian morals, which were formulated by divine revelation” (p. 299). The worry, in other words, was that Wolff was corrupted by Chinese thought since the atheism of Confucianism may have influenced Wolff’s own views. Almost invariably, Gottfried Wilhelm von Leibniz’s name is involved in conversations that question the Chinese influence on Western philosophy, but it is typically tempered by the standard scholarly interpretation of the Leibniz-China connection, which is that Leibniz respected Chinese thought but was not influenced by it. I will argue against this standard scholarly interpretation by showing how Leibniz could have been influenced by Chinese thought. In particular, I propose that Leibniz’s conception of monads, which is something that we only see after his engagement with Chinese thought, may have been influenced by the Huayan Buddhist concept of li, which creeps into the Neo-Confucianism with which Leibniz had exposure. Should my argument be persuasive, this means that Chinese thought influenced the Western world sooner than has been previously believed. (shrink)

Someone owes gratitude to God for something only if God benefits her and is morally responsible for doing so. These requirements concerning benefit and moral responsibility generate reasons to doubt that human beings owe gratitude to God for their own moral goodness. First, moral character must be generated by its possessor’s own free choices, and so God cannot benefit moral character in human beings. Second, owed gratitude requires being morally responsible for providing a benefit, which rules out owed gratitude to (...) God because God must do what is best. Both reasons are unpersuasive. I argue that God can benefit morally good character in human beings with and without their free choices. Subsequently, I argue against views of moral responsibility that preclude divine moral responsibility and argue that influential accounts of moral responsibility preserve it. Thus, these two requirements generate no problem for owed gratitude to God. (shrink)

This article considers and criticizes criminal law‘s assumption of the moral autonomy of individuals, showing how that view rests on questionable and obscure Kantian commitments about the self, and proposes a naturalistic alternative developed through a synthetic reading of Adorno‘s and Bhaskar‘s account of the subject in relation to nature and society. As an embodied, emergent, changing subject whose practically rational powers are emergent, polymorphous, and contingent, the subject‘s moral autonomy is dependent on the conditions for experiences of solidarity in (...) four-planar nature. This view makes criminal theory‘s Autonomy Assumption look deeply questionable; autonomy must be a complex, nuanced open question, not an abstract, a priori default assumption. (shrink)

One’s constitution—whether one is generous or miserly, temperate or intemperate, kind or mean, etc.—is beyond one’s control in significant respects. Yet one’s constitution affects how one acts. And how one acts affects one’s moral standing. The counterintuitive inference—the so-called problem of constitutive moral luck—is that one’s moral standing is, to some significant extent, beyond one’s control. This article grants the premises but resists the inference. It argues that one’s constitution should have no net impact on one’s moral standing. While a (...) bad constitution lowers the chance that one will act morally, it offers significant gains to moral standing should that chance materialize. A good constitution increases one’s chance of performing good acts but for correspondingly more modest gains. This effect should smooth out, and possibly eliminate, the expected impact of constitution on moral standing. (shrink)

I outline a theory of moral motivation which is compatible with the metaphysical claims of strong emotionism—a sentimentalist account of morality first outlined by Jesse Prinz and supported by myself which construes moral concepts and properties as a subset of emotion-dispositional properties. Given these claims, it follows that sincere moral judgements are necessarily motivating in virtue of their emotional constitution. I defend an indefeasible version of judgement motivational internalism which takes into consideration both positively and negatively valenced affective states and (...) how they promote both approach and avoidance motivation, respectively. On this view, in making sincere moral judgements agents are antecedently motivated by standing Desires to avoid or approach the stimuli picked out by their judgements. I also defend internalism against the objections from defeating circumstances and amoralists. As regards the former, I claim that the tendency of philosophers to frame the motivation debate in terms of positive moral judgements makes the argument from defeating circumstances appear more plausible than it is; as regards the latter, I claim the amoralist argument only has force if it is empirically well supported and that psychological data has hitherto been unconvincing. (shrink)

Even though the idea that privacy is some kind of control is often presented as the standard view on privacy, there are powerful objections against it. The aim of this paper is to defend the control account of privacy against some particularly pressing challenges by proposing a new way to understand the relevant kind of control. The main thesis is that privacy should be analyzed in terms of source control, a notion that is adopted from discussions about moral responsibility.

Many find it intuitive that having been manipulated undermines a person's free will. Some have objected to accounts of free will like Harry Frankfurt's (according to which free will depends only on an agent's psychological structure at the time of action) by arguing that it is possible for manipulated agents, who are intuitively unfree, to satisfy Frankfurt's allegedly sufficient conditions for freedom. Drawing resources from Greg Egan's "Reasons to Be Cheerful" as well as from stories of psychologically sophisticated artificial intelligence (...) (such as Isaac Asimov's "The Bicentennial Man"), I rebut this objection to "structuralist" accounts of free will, arguing that the very possibility of free will for persons like us requires that we admit that a person can be free even when lacking control over the character from which she acts. I conclude with some implications for the freedom and personhood of artificial intelligences. (shrink)

I here press an often overlooked question: Why does the fairness of a sanction require an adequate opportunity to avoid it? By pressing this question, I believe I have come to better understand something that has long puzzled me, namely, what philosophers (and others) might have in mind when they talk about “true moral responsibility,” or the “condemnatory force” of moral blame, or perhaps even “basic desert.” In presenting this understanding of “condemnation” or of “basic desert,” I am presenting an (...) idea that I do not, myself, endorse—one to which I am, myself, opposed. I present and defend it, hoping that, if what I say accurately captures what people have in mind, it will also show how condemnation or desert, in this sense, can be left behind. (shrink)

We explore a ‘Neo-Cartesian’ account of divine ultimacy that raises the concept of God to its ultimate level of abstraction so that we can do away with even the question of his existence. Our starting point is God’s relation to the logical and metaphysical order of reality and the views of Descartes and Leibniz on this topic. While Descartes held the seemingly bizarre view that the eternal truths are freely created by God, Leibniz stands for the mainstream view that the (...) eternal truths are grounded in God’s nature. We argue that the implausibility of Descartes’ doctrine stems mainly from the assumption that there is a non-epistemic notion of absolute necessity that constitutes the ultimate court of appeal for all modal questions and that this assumption is questionable. We also question the assumption that God’s ultimacy merely requires that all reality be grounded in God in the sense of mere explanation, so that it suffices if the necessary truths are grounded in God’s nature but not in God’s will. This will lead us to a reassessment of Descartes’ position. In the final and main part of the paper, we push Descartes’ doctrine of the creation of the eternal truths to its ‘logical’ conclusion with the aim of getting to a novel conception of ‘God.’. (shrink)

I first sketch the different things we might have in mind, when thinking about responsibility. I then relate each of those to possible investigations of human agency. The most interesting such relation, in my opinion, is that between agency and what I call “responsibility as mattering.” I offer some hypotheses about that relation.