Analytic philosophy is roughly a hundred years old, and it is now the dominant force within Western philosophy. Interest in its historical development is increasing, but there has hitherto been no sustained attempt to elucidate what it currently amounts to, and how it differs from so-called 'continental' philosophy. In this rich and wide-ranging book, Hans Johann Glock argues that analytic philosophy is a loose movement held together both by ties of influence and by various 'family resemblances'. He considers the pros (...) and cons of various definitions of analytic philosophy, and tackles the methodological, historiographical and philosophical issues raised by such definitions. Finally, he explores the wider intellectual and cultural implications of the notorious divide between analytic and continental philosophy. His book is an invaluable guide for anyone seeking to understand analytic philosophy and how it is practised. (shrink)

Many writers accept the following thesis about responsibility: (R) For one to be responsible for something is for one to be such that it is fitting that one be the object of some reactive attitude with respect to that thing. This thesis bears a striking resemblance to a thesis about value that is also accepted by many writers: (V) For something to be good (or neutral, or bad) is for it to be such that it is fitting that it be (...) the object of some pro-attitude (or indifference, or some contra-attitude). V has been the subject of intense debate in recent years, in part because of its incorporation into what has come to be called the “buck-passing” account of value. In particular, V is open to three challenges: that it is not necessarily the case that whatever is good is the fitting object of a pro-attitude; that it is not necessarily the case that whatever is the fitting object of a pro-attitude is good; and that, even if there is a strict equivalence between what is good and what is the fitting object of a pro-attitude, still the former is not to be analyzed in terms of the latter. The resemblance between V and R has not been previously commented on, but, once it is recognized, it is clear that R is open to challenges that resemble those to which V is vulnerable. This paper explores both the challenges to V and the parallel challenges to R and discusses responses that may be given to these challenges. The interrelation between V and R is then examined, and a general lesson is drawn concerning how to adjudicate disputes about the nature of moral responsibility. (shrink)

This major study examines the most fundamental categories in terms of which we conceive of ourselves, critically surveying the concepts of substance, causation, agency, teleology, rationality, mind, body and person, and elaborating the conceptual fields in which they are embedded. The culmination of 40 years of thought on the philosophy of mind and the nature of the mankind Written by one of the world’s leading philosophers, the co-author of the monumental 4 volume _Analytical Commentary on the Philosophical Investigations_ Uses broad (...) categories, such as substance, causation, agency and power to examine how we think about ourselves and our nature Platonic and Aristotelian conceptions of human nature are sketched and contrasted Individual chapters clarify and provide an historical overview of a specific concept, then link the concept to ideas contained in other chapters. (shrink)

The classic, influential essay in 'descriptive metaphysics' by the distinguished English philosopher.

The result is nothing less than a fundamental reorientation of moral theory that enables it at last to account for morality's supreme authority--an account that ...

All developed human beings possess a practical mastery of a vast range of concepts, including such basic structural notions as those of identity, truth, existence, material objects, mental states, space, and time; but a practical mastery does not entail theoretical understanding. It is that understanding which philosophy seeks to achieve. In this book, one of the most distinguished of living philosophers, assuming no previous knowledge of the subject on the part of the reader, sets out to explain and illustrate a (...) certain conception of the nature of analytical philosophy. Strawson draws on his many years of teaching at Oxford University, during which he refined and developed what he regards as the most productive route to understanding the fundamental structure of human thinking. Among the distinctive features of his exposition are the displacement of an older, reductive conception of philosophical method in favor of elucidating the interconnections between the complex but irreducible notions which form the basic structure of our thinking; and the demonstration that the three traditionally distinguished departments of metaphysics, epistemology, and logic are but three aspects of one unified enquiry. Strawson has produced an elegant work that will be invaluable to students and stimulating for professional philosophers and general readers alike. (shrink)

Strawson's concept of a person is examined and evaluated.

R. Jay Wallace argues in this book that moral accountability hinges on questions of fairness: When is it fair to hold people morally responsible for what they do? Would it be fair to do so even in a deterministic world? To answer these questions, we need to understand what we are doing when we hold people morally responsible, a stance that Wallace connects with a central class of moral sentiments, those of resentment, indignation, and guilt. To hold someone responsible, he (...) argues, is to be subject to these reactive emotions in one's dealings with that person. Developing this theme with unusual sophistication, he offers a new interpretation of the reactive emotions and traces their role in our practices of blame and moral sanction. With this account in place, Wallace advances a powerful and sustained argument against the common view that accountability requires freedom of will. Instead, he maintains, the fairness of holding people responsible depends on their rational competence: the power to grasp moral reasons and to control their behavior accordingly. He shows how these forms of rational competence are compatible with determinism. At the same time, giving serious consideration to incompatibilist concerns, Wallace develops a compelling diagnosis of the common assumption that freedom is necessary for responsibility. Rigorously argued, eminently readable, this book touches on issues of broad concern to philosophers, legal theorists, political scientists, and anyone with an interest in the nature and limits of responsibility. (shrink)

The doyen of living English philosophers, by these reflections, took hold of and changed the outlook of a good many other philosophers, if not quite enough. He did so, essentially, by assuming that talk of freedom and responsibility is talk not of facts or truths, in a certain sense, but of our attitudes. His more explicit concern was to look again at the question of whether determinism and freedom are consistent with one another -- by shifting attention to certain personal (...) rather than moral attitudes, first of all gratitude and resentment. In the end, he arrived at a kind of Compatibilist or, as he says, Optimist conclusion. That is no doubt a recommendation but not the largest recommendation of this splendidly rich piece of philosophy. (shrink)

Many philosophers endorse the idea that there can be no moral responsibility without a moral community and thus hold that such responsibility is essentially interpersonal. In this paper, various interpretations of this idea are distinguished, and it is argued that no interpretation of it captures a significant truth. The popular view that moral responsibility consists in answerability is discussed and dismissed. The even more popular view that such responsibility consists in susceptibility to the reactive attitudes is also discussed, and it (...) is argued that this view at best supports only an etiolated interpretation of the idea that moral responsibility is essentially interpersonal. (shrink)

In this book Michael McKenna advances a new theory of moral responsibility, one that builds upon the work of P. F. Strawson. As McKenna demonstrates, moral responsibility can be explained on analogy with a conversation. The relation between a morally responsible agent and those who hold her morally responsible is similar to the relation between a speaker and her audience. A responsible agent's actions are bearers of meaning--agent meaning--just as a speaker's utterances are bearers of speaker meaning. Agent meaning is (...) a function of the moral quality of the will with which the agent acts. Those who hold an agent morally responsible for what she does do so by responding to her as if in a conversation. By responding with certain morally reactive attitudes, such as resentment or indignation, they thereby communicate their regard for the meaning taken to be revealed in that agent's actions. It is then open for the agent held responsible to respond to those holding her responsible by offering an apology, a justification, an excuse, or some other response, thereby extending the evolving conversational exchange.The conversational theory of moral responsibility that McKenna develops here accepts two features of Strawson's theory: that moral responsibility is essentially interpersonal--so that being responsible must be understood by reference to the nature of holding responsible--and that the moral emotions are central to holding responsible. While upholding these two aspects of Strawson's theory, McKenna's theory rejects a further Strawsonian thesis, which is that holding morally responsible is more fundamental or basic than being morally responsible. On the conversational theory, the conditions for holding responsible are dependent on the nature of the agent who is responsible. So holding responsible cannot be more basic than being responsible. Nevertheless, the nature of the agent who is morally responsible is to be understood in terms of sensitivity to those who would make moral demands of her, thereby holding her responsible. Being responsible is therefore also dependent on holding responsible. Thus, neither being nor holding morally responsible is more basic than the other. They are mutually dependent. (shrink)

In this book Michael McKenna advances a new theory of moral responsibility, one that builds upon the work of P.F. Strawson.

In his seminal essay “Freedom and Resentment,” Strawson drew attention to the role of such emotions as resentment, moral indignation, and guilt in our moral and personal lives. According to Strawson, these reactive attitudes are at once constitutive of moral blame and inseparable from ordinary interpersonal relationships. On this basis, he concluded that relinquishing moral blame isn’t a real possibility for us, given our commitment to personal relationships. If well founded, this conclusion puts the traditional free-will debate in a new (...) light. In particular, in so far as incompatibilists believe that we can or should forgo moral blame if determinism is true, their stance may seem out of touch with our emotional reality. Here I examine Strawson’s claim that the reactive attitudes are inseparable from ordinary interpersonal relationships. Strawson says surprisingly little to support this intriguing claim, and thus far no argument for it has emerged in the literature. My aim is to remedy this. Specifically, I set out an argument for a suitably formulated version of the inseparability claim, an argument that appeals to the relationship between the reactive attitudes and other elements of our emotional lives. I then show how this argument helps to answer an important recent challenge to Strawson’s position. If I am right, there is good reason to doubt that the reforms envisaged by some incompatibilists, reforms to our blame-related practices, are a real possibility for us. (shrink)

Responsibility and the Moral Sentiments offers an account of moral responsibility. It addresses the question: what are the forms of capacity or ability that render us morally accountable for the things we do? A traditional answer has it that the conditions of moral responsibility include freedom of the will, where this in turn involves the availability of robust alternative possibilities. I reject this answer, arguing that the conditions of moral responsibility do not include any condition of alternative possibilities. In the (...) terms that have become familiar, the book thus defends a compatibilist account of moral responsibility. (shrink)

I shall present a problem about accountability, and its solution by Strawson’s ‘Freedom and Resentment’. Some readers of this don’t see it as a profound contribution to moral philosophy, and I want to help them. It may be helpful to follow up Strawson’s gracefully written discussion with a more staccato presentation. My treatment will also be angled somewhat differently from his, so that its lights and shadows will fall with a certain difference, which may make it serviceable even to the (...) converted. Also, I shall point to some disputable things in ‘Freedom and Resentment’, and offer repairs. So I wrote in the first published version of this paper. I wanted not only to be useful to others but also to elicit Strawson’s certificate of approval; and that hope was realized. In his ‘Reply’ Strawson wrote: ‘Bennett in the first eleven sections of his essay sets out and elaborates the essence of my position with such thorough and sympathetic understanding as to leave me little to say.’ I also tried, unsuccessfully, to analyse with more precision Strawson’s concept of reactive attitude, and to explore the extent of and reasons for the incompatibility between reactive attitudes and the objective attitude. I hoped that the display of my failures would induce Strawson to tackle the problems himself, with more success. No such luck! He wrote: ‘Bennett seeks . . . to produce a tighter and more unified organisation of the phenomena . . . than I achieved in “Freedom and Resentment”’, but he did not return to the fray. On the contrary: ‘It does not seem to me to matter if a strict definition [of ‘reactive’] is not to be had’; and he said nothing about reasons for the reactive/objective conflict. In the present version of the paper, I expound ‘Freedom and Resentment’ much as before. Since my attempts to tighten and deepen the theory failed to hook Strawson, and are not of much intrinsic interest, I now omit them. I shall, however, add an application of the doctrines of ‘Freedom and Resentment’ to the most basic philosophical question regarding punishment.. (shrink)

Fine bases his influential conception of essence on a particular account of definitions. And he complements it with a specific account of analyticity. I will argue that Fine's conception of relative analyticity confuses the idea of a sentence's being true in virtue of a term's definition with the idea of a sentence's being true in virtue of a term's meaning. His idea that correct definitions specify essential properties of meanings is mistaken. The correctness of definitions can only be assessed by (...) reference to the actual usage of the terms involved. The resulting conception of definitions leads to a deflationary interpretation of claims about essences. (shrink)

T. M. Scanlon has revived a venerable tradition according to which something's being good consists in its being such that there is a reason to respond positively towards it. He has presented novel arguments for this thesis. In this article, I first develop some refinements of the thesis with a view to focusing on intrinsic value in particular, then discuss the relation between the thesis and consequentialism, then critically examine Scanlon's arguments for the thesis, and finally turn to the question (...) whether we should reject the thesis on the grounds that, when there is a reason to respond positively towards something, this is so because the thing in question is good. Two appendices follow. In the first, I discuss whether it is good to do right. In the second, I discuss whether an act's being wrong provides a reason not to do it. (shrink)

Moral responsibility theorists divide over whether facts about holding someone morally responsible are dependent on facts about being morally responsible, or whether the dependence relation runs in the other direction. A novel answer, proposed by Michael McKenna, is that neither side depends on the other. Instead, they are interdependent. Call this the ‘interdependence thesis’. A worry is that the interdependence thesis violates formal principles of metaphysical dependence in terms of ground. This paper analyses and defends the interdependence thesis, interacting with (...) recent work in the metaphysics of grounding. I vindicate the interdependence thesis from the charge that it violates the formal principles of metaphysical grounding. I then pull from recent work in communication theory and apply it to McKenna's ‘conversational theory of moral responsibility’, in order to respond to two new objections. One upshot is that I advance the conversational theory of moral responsibility. (shrink)

In this paper, I defend the central arguments of my book Conversation and Responsibility in response to two critics, Dana Nelkin and Holly Smith.

The Society for Philosophy in the Contemporary World wishes to devote this special issue of Philosophy in the Contemporary World to themes in the philosophy of Michael Krausz. This is only fitting. For years now, Michael Krausz has been at the heart of our society’s liveliest exchanges. At many of our conferences, our group meetings, and in the pages of this journal, Krausz’s keen insights, probing challenges, supportive suggestions, and inspiring theses have helped us to shape our own views. More (...) so, his patient, elegant, and clear-minded presentations to us of his views have proved for many of us to be invaluable additions to our philosophical educations. (shrink)