In this essay we provide (1) an argument for why ethics should be naturalized, (2) an analysis of why it is not yet naturalized, (3) a defense of ethical naturalism against two fallacies—Hume’s and Moore’s—that ethical naturalism allegedly commits, and (4) a proposal that normative ethics is best conceived as part of human ecology committed to pluralistic relativism. We explain why naturalizing ethics both entails relativism and also constrains it, and why nihilism about value is not an especially worrisome for (...) ethical naturalists. The substantive view we put forth constitutes the essence of Duke Naturalism. (NOTE: This is a slightly modified reprint of Flangan et al 2007 of the same title.). (shrink)

This 183-page introductory part of my dissertation is an overview of some key debates in philosophical moral psychology and its methodology.

Extending previous research on the characteristics associated with adolescents’ general tendency to be a moral rebel, the present study examined the roles of moral identity and moral courage characteristics on 3 expressions of the tendency to stand up for one’s beliefs and values despite social pressure not to do so. Results revealed that general and situation-specific moral courage characteristics are important motivators of individuals’ caring, just, and brave expressions of the tendency to be a moral rebel, especially when they possess (...) a relatively strong moral identity. (shrink)

The notion of an agent and the notion of a self are connected, for agency is one role played by the self. Millgram argues for a disunity thesis of agency on the basis of extreme incommensurability across some major life events. We propose a similar negative thesis about the self, that it is composed of relatively independent threads reflecting the different roles and different mind-sets of the person's life. Our understanding of those threads is based on theories of the narrative (...) construction of the self. Our disunity thesis is that there need be no overarching narrative that unifies those narrative threads. To explain how the threads hang together to produce coherent action, we make these positive claims: control normally switches smoothly and unconsciously between threads as circumstances require, within one thread there is likely to be acknowledgment of other threads, some situations require a temporary blending of threads, and some plans and policies reach across different threads and contribute to some coordination among them. Our account of a self provides an account of agency that has merits in comparison to Millgram's. Our narrative approach allows explanations of actions beyond rational deliberation. (shrink)

The evidential value of moral intuitions has been challenged by psychological work showing that the intuitions of ordinary people are affected by distorting factors. One reply to this challenge, the expertise defence, claims that training in philosophical thinking confers enhanced reliability on the intuitions of professional philosophers. This defence is often expressed through analogy: since we do not allow doubts about folk judgments in domains like mathematics or physics to undermine the plausibility of judgments by experts in these domains, we (...) also should not do so in philosophy. In this paper I clarify the logic of the analogy strategy, and defend it against recent challenges by Jesper Ryberg. The discussion exposes an interesting divide: while Ryberg’s challenges may weaken analogies between morality and domains like mathematics, they do not affect analogies to other domains, such as physics. I conclude that the expertise defence can be supported by analogical means, though care is required in selecting an appropriate analog. I discuss implications of this conclusion for the expertise defence debate and for study of the moral domain itself. (shrink)

This paper explores how the diagnosis of mental disorder may affect the diagnosed subject’s self-concept by supplying an account that emphasizes the influence of autobiographical and social narratives on self-understanding. It focuses primarily on the diagnoses made according to the criteria provided by the Diagnostic Statistical Manual of Mental Disorders (DSM), and suggests that the DSM diagnosis may function as a source of narrative that affects the subject’s self-concept. Engaging in this analysis by appealing to autobiographies and memoirs written by (...) people diagnosed with mental disorder, the paper concludes that a DSM diagnosis is a double-edged sword for self- concept. On the one hand, it sets the subject’s experience in an established classificatory system which can facilitate self-understanding by providing insight into subject’s condition and guiding her personal growth, as well as treatment and recovery. In this sense, the DSM diagnosis may have positive repercussions on self-development. On the other hand, however, given the DSM’s symptom-based approach and its adoption of the Biomedical Disease model, a diagnosis may force the subject to make sense of her condition divorced from other elements in her life that may be affecting her mental- health. It may lead her frame her experience only as an irreversible imbalance. This form of self-understanding may set limits on the subject’s hopes of recovery and may create impediments to her flourishing. (shrink)

ABSTRACT:The language of virtue is gaining wider appreciation in the philosophical, psychological, and management literatures. Ethicists and social scientists aim to integrate normative and empirical approaches into a new “science of virtue.” But, I submit, they are talking past each other; they hold radically different notions of what a virtue is. In this paper, I shall examine two conflicting conceptions of virtue, what I call the reductive and the non-reductive accounts of virtue. I shall critically study them and argue that (...) the non-reductive view is the best philosophical account of virtue and the only one that can account for the way we talk about virtue in business and in everyday life. We can only understand what it means to act virtuously through the examination of the attitudes, beliefs, desires, and inclinations of the virtuous agent. I shall illustrate the differences between the reductive and non-reductive accounts by considering the virtue of gratitude. (shrink)

The concept of moral identity based on virtue ethics has become an issue of considerable import in explaining moral behavior. This attempt to offer adequate explanations of the full range of morally relevant human behavior inevitably provokes boundary issues between ethics and moral psychology. In terms of the relationship between the two disciplines, some argue for ?naturalized (or psychologized) morality,? whereas, on the other hand, others insist on ?moralized psychology.? This article investigates the relationship between virtue ethics and moral identity (...) based on previous research on the relationship between ethics and moral psychology. This article especially attempts to show that meaningful links between the two concepts possible by using theoretical frameworks constructed by the most influential philosophers of science such as Kuhn and Lakatos. (shrink)

We propose another positive illusion that fits with McKay & Dennett's (M&D's) criteria for adaptive misbeliefs. This illusion is pervasive in adult reasoning but we focus on its prevalence in children's developing theories. It is a strongly held conviction arising from normal functioning of the doxastic system that confers adaptive advantage on the individual.

ABSTRACT:To have a virtue is to possess a certain kind of trait of character that is appropriate in pursuing the moral good at which the virtue aims. Human beings are assumed to be capable of attaining those traits. Yet, a number of scholars are skeptical about the very existence of such character traits. They claim a sizable amount of empirical evidence in their support. This article is concerned with the existence and explanatory power of character as a way to assess (...) the possibility of achieving moral virtue, with particular attention paid to business context. I aim to unsettle the so-called situationist challenge to virtue ethics. In the course of this article, I shall defend four claims, namely, that virtues are more than just behavioral dispositions, that at least some virtues may not be unitary traits, that psychologists cannot infer virtues from overt behavior, and that the situationist data do not account for the observational equivalence of traits. Since it rests on a misconception of what virtue is, the situationist objection remains unconvincing. (shrink)

Moral philosophers of late have been examining the implications of experimental social psychology for ethics. The focus of attention has been on situationism—the thesis that we routinely underestimate the extent to which minor situational variables influence morally significant behavior. Situationism has been seen as a threat to prevailing lay and philosophical theories of character, personhood, and agency. In this paper, I outline the situationist literature and critique one of its upshots: the admonition to carefully select one’s situational contexts. Besides being (...) limited in application, this strategy accentuates an untenable person/situation dichotomy. The deeper lesson of situationism lies in highlighting the interconnectedness of all social behavior—how we are inextricably involved in the actions of others, and how minor tweaks in our own behavior can lead to major payoffs in our moral lives. Situationism is better seen as an opportunity for moral progress than a threat to individual autonomy. (shrink)

It is becoming increasingly difficult for those who engage in ethical analysis to ignore evolution and neuroscience. The kind of creature that we are and that we have evolved to be matters when determining how we ought to live. There is still a need to aim for a reflective equilibrium that includes reflection over not straightforwardly empirical issues. It would, for example, be inaccurate to say that "good" just means "highly evolved." But it does turn out to be the case (...) that many questions pivotal to ethical theorizing are straightforwardly empirical. And, to a large extent, ethics can be treated as a kind of applied science, one that aims to encourage personal and social flourishing. Of course just what counts as "flourishing" is a matter that will also require a healthy dose of reflective equilibrium. Be that as it may, the best philosophers of the 21st century do what the best philosophers of previous centuries did: they draw upon the resources available to them during the era in which they work. In this era that includes evolutionary biology and neuroscience. (shrink)

Discussions in neuroethics to date have ignored an ever-increasing neuroscientific lilterature on sex differences in brains. If, indeed, there are significant differences in the brains of men versus women and in the brains of boys versus girls, the ethical and social implications loom very large. I argue that recent neuroscientific findings on sex-based brain differences have significant implications for theories of morality and for our understandings of the neuroscience of moral cognition and behavior.

With respect to questions of fact, people use heuristics – mental short-cuts, or rules of thumb, that generally work well, but that also lead to systematic errors. People use moral heuristics too – moral short-cuts, or rules of thumb, that lead to mistaken and even absurd moral judgments. These judgments are highly relevant not only to morality, but to law and politics as well. Examples are given from a number of domains, including risk regulation, punishment, reproduction and sexuality, and the (...) act/omission distinction. In all of these contexts, rapid, intuitive judgments make a great deal of sense, but sometimes produce moral mistakes that are replicated in law and policy. One implication is that moral assessments ought not to be made by appealing to intuitions about exotic cases and problems; those intuitions are particularly unlikely to be reliable. Another implication is that some deeply held moral judgments are unsound if they are products of moral heuristics. The idea of error-prone heuristics is especially controversial in the moral domain, where agreement on the correct answer may be hard to elicit; but in many contexts, heuristics are at work and they do real damage. Moral framing effects, including those in the context of obligations to future generations, are also discussed. (shrink)

You may not know me well enough to evaluate me in terms of my moral character, but I take it you believe I can be evaluated: it sounds strange to say that I am indeterminate, neither good nor bad nor intermediate. Yet I argue that the claim that most people are indeterminate is the conclusion of a sound argument—the indeterminacy paradox—with two premises: (1) most people are fragmented (they would behave deplorably in many and admirably in many other situations); (2) (...) fragmentation entails indeterminacy. I support (1) by examining psychological experiments in which most participants behave deplorably (e.g., by maltreating “prisoners” in a simulated prison) or admirably (e.g., by intervening in a simulated theft). I support (2) by arguing that, according to certain plausible conceptions, character evaluations presuppose behavioral consistency (lack of fragmentation). Possible reactions to the paradox include: (a) denying that the experiments are relevant to character; (b) upholding conceptions according to which character evaluations do not presuppose consistency; (c) granting that most people are indeterminate and explaining why it appears otherwise. I defend (c) against (a) and (b). (shrink)

Many Christian theorists notice that love should contain, in additional to benevolence, some kind of interpersonal or unitive component. The difficulty comes in trying to provide an account of this unitive component that is sufficiently interpersonal in other-love and yet is also compatible with self-love. Eleonore Stump is one of the few Christian theorists who directly addresses this issue. Building upon the work of Thomas Aquinas, Stump argues that love is constituted by two desires: the desire for an individual’s good (...) and the desire to be united to that individual. Stump further develops the desire for union within this Thomistic understanding of love, and she maintains that her developed account not only captures the robustly interpersonal nature of one’s love of another but is also compatible with the love of oneself. Unfortunately, Stump’s way of making sense of this latter claim introduces a significant inconsistency in her analyses of the desire for union in self-love and other-love. Nevertheless, the most important features of Stump’s Neo-Thomistic account are salvageable. For there is a way of understanding love’s desire for union that emerges out of Thomas’s views on love and is compatible with the desiderata suggested by Stump, only does not have the same difficulties that beset Stump’s account. What is offered, then, is a modification of Stump’s account that might better serve her purposes. The resulting view of love, however, is one not only relevant to Stump. Rather, the view that emerges is a broadly Thomistic conception of love that is plausible in its own right and captures a certain biblical emphasis on the relational or interpersonal nature of love. (shrink)

The globalism objection poses two distinct challenges to Aristotelian views of virtue. On the one hand, the consistency thesis demands that a virtue is behaviorally expressed in a wide range of trait-relevant situations. On the other hand, the evaluative integration thesis suggests that the presence of one virtue increases the probability of other, similar virtues, posing a problem for Aristotle’s reciprocity of the virtues thesis. I show that, by contrast to contemporary Aristotelian views and views attributed to Aristotle, Aristotle’s own (...) theory of virtue escapes the globalism objection. I address the consistency thesis by showing that each of Aristotle’s moral virtues are narrower than commonly assumed. I then address the evaluative integration thesis through a discussion of practical wisdom, showing that Aristotle believed one could fall short of perfect virtue, while still being fully virtuous. The upshot is that, despite idealizations of virtue throughout the Nicomachean Ethics, Aristotle held a realistic account of virtue, one that is different from contemporary Aristotelian views, and one that is empirically adequate insofar as it allows for more than a few virtuous people. (shrink)

Drawing on empirical material from social psychology, ‘situationism’ argues that the astonishing susceptibility of moral behaviour to situational influences undermines certain conceptions of character. The related, albeit more limited, thesis proposed in this paper, ‘embodied situationism’, engages a larger number of empirical sources from different fields of study and sheds light on the mechanisms responsible for particular, seemingly puzzling, situational judgments and behaviours. It is demonstrated that the empirical material supports the claims of ES and that ES is immune to (...) some important objections against situationism. (shrink)

The research project described in this report represents one of the most extensive studies of character education ever undertaken, including over 10,000 students and 255 teachers in schools across England, Scotland, Northern Ireland and Wales. Research techniques consisted of a mixture of surveys, moral dilemmas and semi-structured interviews. This report explores: - The current situation in character education, both in the UK and internationally - How developed British students are with respect to moral character and the extent to which they (...) are able to understand and apply moral virtues, especially those aged 14 and 15 - How teachers in the UK understand their role in terms of students’ moral and character development - What helps or hinders the development of children’s characters according to teachers in UK schools. (shrink)

This dissertation explores issues in the philosophy of psychology and metaphysics through the lens of the emotion of disgust, and its corresponding property, disgustingness. The first chapter organizes an extremely large body of data about disgust, imposes two constraints any theory must meet, and offers a cognitive model of the mechanisms underlying the emotion. The second chapter explores the evolution of disgust, and argues for the Entanglement thesis: this uniquely human emotion was formed when two formerly distinct mechanisms, one dedicated (...) to monitoring food intake and protecting against poisons, the other dedicated to protecting against parasitic infection, where driven together until they became functionally integrated. The third chapter explores the sorts of acquisition mechanisms that could give rise to the patterns of individual and cultural level variation we find with disgust elicitors. It argues for the Empathic Acquisition thesis, which holds that one important route for the social acquisition and transmission of disgust elicitors is linked to empathic recognition of facial expressions of the emotion. The fourth chapter builds on the Entanglement thesis, and embeds the emotion of disgust in gene-culture coevolutionary theory and the tribal instincts hypothesis. The Co-opt thesis is defended, which maintains that disgust was co-opted to play an important role in our moral psychology, particularly in our cognition of social norms and ethnic boundary markers. In doing so, however, it brings to bear many features initially linked to poisons and parasites. This explains the puzzling and troublesome character of moral judgments linked to disgust. After shifting gears from psychology to metaphysics, the fifth chapter recasts the Humean tradition of projectivism in the terminology of cognitive science. Using examples such as disgust, I argue that a psychologized projectivism is able to make sense of the idea that some properties are projected onto the world, rather than found there to begin with. The final chapter criticizes three other accounts of the property of disgustingness, two inspired by functionalism in the philosophy of color, one inspired by fittingness accounts in metaethics. I argue that none provide nearly as satisfactory account of the property as the psychologized projectivism articulated previously. (shrink)

The Really Hard Problem: Meaning in a Material World is my attempt to explain whether and how existential meaning is possible in a material world, and how such meaning is best conceived naturalistically. Neuroexistentialism conceives of our predicament in accordance with Darwin plus neuroscience. The prospects for our kind of being-in-the-world are limited by our natures as smart but fully embodied short-lived animals. Many find this picture disenchanting, even depressing. I respond to four criticisms of my relentless upbeat naturalism: that (...) naturalism can make no room for norms, for values; that I overvalue truth at the expense of happiness; that I underestimate the extent to which supernaturalism has made peace with naturalism; and that I can give no account for why humans as finite animals should want to overcome our given natures and seek impersonal, self-transcendent value. (shrink)

This essay presents a case study of how normative and descriptive approaches to comparative religious ethics, as well as textual and empirical approaches, can be mutually enriching. Taking early Confucian ethical views on the centrality of parent‐child relationships in childhood moral development as an example, I examine how empirical evidence can be brought to bear on certain dimensions of traditional ethical views in order to deepen our appreciation for them and help us to see how their insights might be applied (...) in a contemporary setting. I also show how empirical evidence can sometimes serve as a helpful guide in further developing, refining, and amending certain dimensions of traditional ethical views. I illustrate the value of this approach by examining several aspects of Confucian views on infancy, childhood, parent‐child relationships, and moral cultivation in relation to attachment theory. (shrink)

In his well-known 1994 work Descartes’ Error, the neuroscientist Antonio Damasio describes his work with patients suffering from damage to the prefrontal cortex, a center of emotion processing in the brain. The accidents or strokes that had caused this damage had spared these patients’ “higher” cognitive faculties: their short- and long-term memories, abstract reasoning skills, mathematical aptitude, and performance on standard IQ tests were completely unimpaired. They were also perfectly healthy physically, with no apparent motor or sensory disabilities. Nonetheless, these (...) patients had been brought to Damasio’s attention as a physician because, despite their apparent lack of physical or cognitive impairment, they .. (shrink)

Trends of recent demographical development show that the world's population is aging at its fastest clip ever. In this paper, I ask whether adult children should support the life of their chronically ill parents as long as it takes, and I analyze the matter with regard to the doctrine of Confucianism. As the virtue of filial piety plays a central role in the ethics of Confucianism, adult children will face stringent demands while giving care to their chronically ill parents. In (...) this paper, I argue that because of the extreme moral demands Confucians impose on adult children, Confucianism is an objectionable moral theory. I also argue that if Confucianism allows these agents to opt out of the caregiving tasks, it may cause conflict with its own doctrines. For these reasons, I conclude that Confucianism cannot provide a defensible response to the problem of long-term caregiving. (shrink)

This article surveys recent feminist contributions to moral philosophy with an emphasis on those works which engage with debates within mainstream ethics. The article begins by examining a tension said to arise from the two criteria a theory must meet if it is to count as feminist moral theory: the women's experience requirement and the feminist conclusion requirement. Subsequent sections deal with feminist relational theories of rights, feminist work on responsibility and feminist contractarian approaches to ethics. A final section looks (...) at the application of some feminist moral theories to the problem of abortion. (shrink)

Recent advances in moral psychology and applications of virtue science have created promising opportunities to refine theories of media practice and ethical principles. This article sets forth the theoretical foundation for a model of virtuous action among media exemplars that is multidimensional, inductive, and informed by these developments. The model draws on a range of psycho-social assessment tools to explore five key dimensions of virtuous behavior: story of the self, personality, integration of morality into the self, moral ecology, and moral (...) skills and knowledge. The model's structure is designed to strengthen the empirical basis used to make normative and predictive claims about media practice. (shrink)

The rhetoric of reconciliation is common in situations where traditional judicial responses to past wrongdoing are unavailable because of corruption, large numbers of offenders, or anxiety about the political consequences. But what constitutes reconciliation?

Naive physics beliefs can be systematically mistaken. They provide a useful test-bed because they are common, and also because their existence must rely on some adaptive advantage, within a given context. In the second part of the commentary we also ask questions about when a whole family of misbeliefs should be considered together as a single phenomenon.

This paper argues that human agency is not simply a function of intrinsic properties about the agent, but that agency instead depends on the ecology that the agent is in. In particular, the paper examines ways that disabilities affect agency and shows how, by paying deliberate attention to structuring the social environment around people with disabilities, we can mitigate some of the agential impact of those disabilities. The paper then argues that the impact of one’s social environment on agency isn’t (...) restricted only to those agents that have disabilities, but also characterizes all human agency. All of our agency is environmentally dependent. (shrink)

Aquí bosquejamos la “era post-Kohlbergniana” de la psicología moral, problematizando la relación psicología-filosofía. Si bien reconocemos las contribuciones de la teoría de etapas morales de Kohlberg para la psicología y la educación, creemos que la misma ha quedado al margen de los nuevos desarrollos psicológicos y no satisface las necesidades de los educadores del carácter contemporáneos. Basados en una descripción socio-cognitiva de la activación del conocimiento, proponemos un nuevo enfoque de la adquisición de virtudes, de la identidad y del comportamiento (...) moral no reflexivo, que elude algunos de los rompecabezas del enfoque evolutivo-cognitivo. También abordamos la cuestión de los límites disciplinarios, ya que el legado de Kohlberg le debe mucho a su compromiso con ciertos supuestos filosóficos sobre la moralidad, pero muchos filósofos que no comparten tales compromisos, cuestionan con razón cuáles deberían ser las fronteras entre la psicología moral y la filosofía moral. Sostenemos que el enfoque socio-cognitivo de la personalidad moral restablece esas fronteras al marchar desde una psicología moralizada hacia una moralidad psicologizada. Aunque esto implica reconsiderar el principio del fenomenalismo como base común, la perspectiva socio-cognitiva representa una base alternativa, para una colaboración ya en progreso, en el campo emergente de la ética naturalizada. (shrink)

the term as used by sunstein seeks to bring together various traditions. however, there are significant differences between uses of the term in the cognitive and the social psychological research, and these differences are accompanied by very distinct evidential criteria. we suggest the term should refer to processes, which means that further evidence is required.

Over the past decade, there has been an explosion of scientific research into the nature of our moral psychology that demonstrates that human morality is fully grounded in the natural world and, thus, part of our evolved nature. Yet, many, if not most, scholars in the social sciences and humanities remain sceptical or pessimistic. Looking at a number of these recurrent concerns, I identify the source of this resistance as ‘moral creationism’: a set of beliefs, grounded in relativism and romanticism, (...) about morality as irreducibly complex, holistic and non-decomposable, and that, therefore, implicates the scientific approach to morality as irrelevant, misguided, or in the extreme, itself somehow taboo or unethical. I demonstrate that moral creationism is intellectually unfounded by examining evidence on moral diversity and universality, moral and conventional norms, emotion and reasoning in moral judgment, moral conflict, moral progress and religion and morality. I argue that rejecting moral creationism not only prevents an inaccurate view of our moral psychology, but also has implications for the plausibility and justification of various normative theories, for reforming the practice of moral philosophy and can inform applied ethical areas. Without the protective strategy of moral creationism as a default position, humanists as well as scientists will both benefit as already fruitful inquiry, constructive engagement, collaboration and incorporation of novel investigative methods across disciplines can continue to grow. (shrink)