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In this article I argue that it is possible to be blameworthy for doing something that was not objectively morally wrong. If I am right, this would have implications for several debates at the intersection of metaphysics and moral philosophy. I also float a view about which actions can serve as legitimate bases for blame that allows for the possibility of blameworthiness without objective wrongdoing and also suggests an explanation for the appeal of the commonly held view that blameworthiness requires (...) |
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This paper distinguishes between synchronic responsibility (SR) and diachronic responsibility (DR). SR concerns an agent’s responsibility for an act at the time of the action, while DR concerns an agent’s responsibility for an act at some later time. While most theorists implicitly assume that DR is a straightforward matter of personal identity, I argue instead that it is grounded in psychological connectedness. I discuss the implications this distinction has for the concepts of apology, forgiveness, and punishment as well as the (...) |
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Moral Appraisability is not quite such a good book as its confident and lucid introduction leads one to hope, but it is work of both substance and promise. Ishtiyaque Haji’s main project is to determine sufficient conditions for moral appraisability: that is, for the propriety of holding an agent praiseworthy or blameworthy for an action. Identifying three primary conditions—control, autonomy, and epistemic—he refines them with the aid of a meticulous analysis of recent discussions and a range of vivid examples, and (...) |
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Despite contemporary moral philosophers' renewed attention to the moral significance of emotions, the attitudinal repertoire with which they equip the mature moral agent remains stunted. One attitude moral philosophers neglect (if not disown) is contempt. While acknowledging the nastiness of contempt, I here correct the neglect by providing an account of the moral psychology of contempt. In the process, I defend the moral propriety of certain tokens of properly person-focused contempt against some prominent objections -- among them, objections stemming from (...) |
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Mele's ultimate purpose in this book is to help readers think more clearly about free will. He identifies and makes vivid the most important conceptual obstacles to justified belief in the existence of free will and meets them head on. Mele clarifies the central issues in the philosophical debate about free will and moral responsibility, criticizes various influential contemporary theories about free will, and develops two overlapping conceptions of free will--one for readers who are convinced that free will is incompatible (...) |
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.... The strategy I have defended involves drawing a distinction between those who can and cannot legitimately hold an agent responsible in circumstances when the agent is being covertly controlled (e.g. through implantation processes). What is intuitively unacceptable, I maintain, is that an agent should be held responsible or subject to reactive attitudes that come from another agent who is covertly controlling or manipulating him. This places some limits on who is entitled to take up the participant stance in relation (...) |
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It is my view that one essential difference between persons and other creatures is to be found in the structure of a person's will. Besides wanting and choosing and being moved to do this or that, men may also want to have certain desires and motives. They are capable of wanting to be different, in their preferences and purposes, from what they are. Many animals appear to have the capacity for what I shall call "first-order desires" or "desires of the (...) |
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‘No matter what the grievance, and I'm sure that the Palestinians have some legitimate grievances, nothing can justify the deliberate targeting of innocent civilians. If they were attacking our soldiers it would be a different matter.’ (Dr. Zvi Shtauber, Israeli Ambassador to the United Kingdom, BBC Radio 4, May 1, 2003). |
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This book provides a comprehensive, systematic theory of moral responsibility. The authors explore the conditions under which individuals are morally responsible for actions, omissions, consequences, and emotions. The leading idea in the book is that moral responsibility is based on 'guidance control'. This control has two components: the mechanism that issues in the relevant behavior must be the agent's own mechanism, and it must be appropriately responsive to reasons. The book develops an account of both components. The authors go on (...) |
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Perhaps everything we think, feel, and do is determined, and humans--like stones or clouds--are slaves to the laws of nature. Would that be a terrible state? Philosophers who take the incompatibilist position think so, arguing that a deterministic world would be one without moral responsibility and perhaps without true love, meaningful art, and real rationality. But compatibilists and semicompatibilists argue that determinism need not worry us. As long as our actions stem, in an appropriate way, from us, or respond in (...) |
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It is commonly held that agents can be blameworthy only for acts that are morally wrong. But the claim, when combined with a plausible assumption about wrongness, leads to an implausible view about blameworthiness. The claim should be rejected. Agents can be blameworthy for acts that are not morally wrong. We will take up the claim in terms of three initially appealing, but jointly inconsistent propositions. The significance of noting the inconsistency is motivated by a consideration of a number of (...) |
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This article distinguishes among and examines three different kinds of argument for the thesis that moral responsibility and free action are each incompatible with the truth of determinism: straight manipulation arguments; manipulation arguments to the best explanation; and original-design arguments. Structural and methodological matters are the primary focus. |
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Mele's ultimate purpose in this book is to help readers think more clearly about free will. He identifies and makes vivid the most important conceptual obstacles to justified belief in the existence of free will and meets them head on. Mele clarifies the central issues in the philosophical debate about free will and moral responsibility, criticizes various influential contemporary theories about free will, and develops two overlapping conceptions of free will--one for readers who are convinced that free will is incompatible (...) |
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This chapter defends a history-sensitive compatibilist view of free action and moral responsibility against various criticisms by compatibilists. It constructs a new argument for incompatibilism that makes vivid a problem that luck poses for compatibilism: the zygote argument. It is argued that the zygote argument is much more powerful than more familiar arguments for incompatibilism, and that, even so, compatibilism may survive the attack. |
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A prominent recent strategy for advancing the thesis that moral responsibility is incompatible with causal determinism has been to argue that agents who meet compatibilist conditions for responsibility could nevertheless be subject to certain sorts of deterministic manipulation, so that an agent could meet the compatibilist’s conditions for responsibility, but also be living a life the precise details of which someone else determined that she should live. According to the incompatibilist, however, once we became aware that agents had been manipulated (...) |
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Those who advocate a “historicist” outlook on moral responsibility often hold that people who unwillingly acquire corrupt dispositions are not blameworthy for the wrong actions that issue from these dispositions; this contention is frequently supported by thought experiments involving instances of forced psychological manipulation that seem to call responsibility into question. I argue against this historicist perspective and in favor of the conclusion that the process by which a person acquires values and dispositions is largely irrelevant to moral responsibility. While (...) |
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John and Mary have fully consensual sex, but they do not want to have a child, so they use contraception with the intention of avoiding pregnancy. Unfortunately, although they used the contraception in the way in which it is supposed to be used, Mary has become pregnant. The couple decides to have the baby, whom they name ‘Ernie’. Now we fill in the story a bit. The universe is causally deterministic, and 30 years later Ernie performs some action A and (...) |
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This paper revisits the issue of whether responsibility is essentially historical. Roughly, the leading question here is this: Do ways in which we can acquire pertinent antecedents of action, such as beliefs, desires, and values, have an essential bearing on whether we are responsible for actions that are suitably related to these antecedents? I argue, first, that Michael McKenna’s interesting case for nonhistoricism is indecisive, and, second, his brand of modest historicism, while highly insightful, yields results concerning responsibility that ought (...) |
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This book explores the epistemic or knowledge requirement of moral responsibility. Haji argues that an agent can be blamed (or praised) only if the agent harbors a belief that the action in question is wrong (or right or obligatory). Defending the importance of an "authenticity" condition when evaluating moral responsibility, Haji holds that one cannot be morally responsible for an action unless the action issues from sources (like desires or beliefs) that are truly the agent's own. Engaging crucial arguments in (...) |
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