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Switch to: References
Citations of:
The Evolution of Retribution: Intuitions Undermined
Pacific Philosophical Quarterly 98 (2):490-510 (2017)
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Robotization is an increasingly pervasive feature of our lives. Robots with high degrees of autonomy may cause harm, yet in sufciently complex systems neither the robots nor the human developers may be candidates for moral blame. John Danaher has recently argued that this may lead to a retribution gap, where the human desire for retribution faces a lack of appropriate subjects for retributive blame. The potential social and moral implications of a retribution gap are considerable. I argue that the retributive (...) |
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Experimental moral philosophy emerged as a methodology in the last decade of the twentieth century, as a branch of the larger experimental philosophy (X-Phi) approach. Experimental moral philosophy is the empirical study of moral intuitions, judgments, and behaviors. Like other forms of experimental philosophy, it involves gathering data using experimental methods and using these data to substantiate, undermine, or revise philosophical theories. In this case, the theories in question concern the nature of moral reasoning and judgment; the extent and sources (...) |
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Animal ethicists have been debating the morality of speciesism for over forty years. Despite rather persuasive arguments against this form of discrimination, many philosophers continue to assign humans a higher moral status than nonhuman animals. The primary source of evidence for this position is our intuition that humans’ interests matter more than the similar interests of other animals. And it must be acknowledged that this intuition is both powerful and widespread. But should we trust it for all that? The present (...) |
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Experimental moral philosophy began to emerge as a methodology inthe last decade of the twentieth century, a branch of the largerexperimental philosophy approach. From the beginning,it has been embroiled in controversy on a number of fronts. Somedoubt that it is philosophy at all. Others acknowledge that it isphilosophy but think that it has produced modest results at best andconfusion at worst. Still others think it represents an important advance., Before the research program can be evaluated, we should have someconception of (...) |
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Harming other people is prima facie wrong. Unless we can be very certain that doing so is justified under the circumstances, we ought not to do it. In this paper, I argue that we ought to dismantle harsh retributivist criminal justice systems for this reason; we cannot be sufficiently certain that the harm is justified. Gregg Caruso, Ben Vilhauer and others have previously argued for the same conclusion; however, my own version sidesteps certain controversial premises of theirs. Harsh retributivist criminal (...) |
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Many philosophers think that, when someone deserves something, it’s intrinsically good that she get it or there’s a non-instrumental reason to give it to her. Retributivists who try to justify punishment by appealing to claims about what people deserve typically assume this view or views that entail it. In this paper, I present evidence that many people have intuitions that are inconsistent with this view. And I argue that this poses a serious challenge to retributivist arguments that appeal to desert. |
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ABSTRACTCurrent evolutionary models of revenge focus on its complex deterrent functions. Nevertheless, there are some retaliatory behaviors in nonhuman animals that do not appear to have a deterren... |
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In recent years, a number of philosophers and social scientists have argued in favor of or against retributive theories of criminal punishment based on empirical findings about folk punitive judgment and decision-making. In this paper, we will argue that these arguments do not succeed. We will raise two objections. First, there are serious gaps between the empirical findings these authors cite and the descriptive premises these findings are meant to support. Second, in many cases, the existing research does not support (...) |
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Intractable disagreement among philosophers is ubiquitous. An implication of such disagreement is that many philosophers hold false philosophical beliefs (i.e. at most only one party to a dispute can be right). Suppose that we distribute philosophers along a spectrum arranged from philosophers with mostly true philosophical beliefs on one end (high‐reliability), to those with mostly false philosophical beliefs on the other (low‐reliability), and everyone else somewhere in‐between (call this is the reliability spectrum). It is hard to see how philosophers could (...) |
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In this article, I argue that Michael Moore’s (1997), and other similar formulations of desert retributivism – viz., the theory that holds punishment to be justified because of the deserved suffering it imposes on guilty offenders – are epistemically problematic. The argument draws on John Dewey’s inchoate critique of retribution, and on Dewey’s more general contention that the justification of ethical judgments and principles proceeds ex post – viz., that it depends on the experiences elicited by acting on those judgments (...) |
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