What does the idea of taking 'the point of view of the universe' tell us about ethics? Lazari-Radek and Singer defend objectivism in ethics, and hedonistic utilitarianism, following Henry Sidgwick's lead. They explore how to justify an ethical theory; conflicts of self-interest and universal benevolence; and whether we should discount the future.

In this article I explain why cognitive science (including some neuroscience) matters for normative ethics. First, I describe the dual-process theory of moral judgment and briefly summarize the evidence supporting it. Next I describe related experimental research examining influences on intuitive moral judgment. I then describe two ways in which research along these lines can have implications for ethics. I argue that a deeper understanding of moral psychology favors certain forms of consequentialism over other classes of normative moral theory. I (...) close with some brief remarks concerning the bright future of ethics as an interdisciplinary enterprise. (shrink)

In recent years, a number of philosophers have conducted empirical studies that survey people's intuitions about various subject matters in philosophy. Some have found that intuitions vary accordingly to seemingly irrelevant facts: facts about who is considering the hypothetical case, the presence or absence of certain kinds of content, or the context in which the hypothetical case is being considered. Our research applies this experimental philosophical methodology to Judith Jarvis Thomson's famous Loop Case, which she used to call into question (...) the validity of the intuitively plausible Doctrine of Double Effect. We found that intuitions about the Loop Case vary according to the context in which the case is considered. We contend that this undermines the supposed evidential status of intuitions about the Loop Case. We conclude by considering the implications of our findings for philosophers who rely on the Loop Case to make philosophical arguments and for philosophers who use intuitions in general. (shrink)

A set of moral problems known as The Trolley Dilemmas was presented to 3000 randomly selected inhabitants of the USA, Russia and China. It is shown that Chinese are significantly less prone to support utility-maximizing alternatives, as compared to the US and Russian respondents. A number of possible explanations, as well as methodological issues pertaining to the field of surveying moral judgment and moral disagreement, are discussed.

Psychologists and philosophers use the term 'intuition' for a variety of different phenomena. In this paper, I try to provide a kind of a roadmap of the debates, point to some confusions and problems, and give a brief sketch of an empirically respectable philosophical approach.

"Robert Audi's magisterial "The Good in the Right" offers the most comprehensive and developed account of rational ethical intuitionism to date."--Roger Crisp, St. Anne's College, University of Oxford "This is an excellent book.

Research on moral judgment has been dominated by rationalist models, in which moral judgment is thought to be caused by moral reasoning. The author gives 4 reasons for considering the hypothesis that moral reasoning does not cause moral judgment; rather, moral reasoning is usually a post hoc construction, generated after a judgment has been reached. The social intuitionist model is presented as an alternative to rationalist models. The model is a social model in that it deemphasizes the private reasoning done (...) by individuals and emphasizes instead the importance of social and cultural influences. The model is an intuitionist model in that it states that moral judgment is generally the result of quick, automatic evaluations (intuitions). The model is more consistent than rationalist models with recent findings in social, cultural, evolutionary, and biological psychology, as well as in anthropology and primatology. (shrink)

This is a short, accessible introduction to John Rawls' thought and gives a thorough and concise presentation of the main outlines of Rawls' theory as well as drawing links between Rawls' enterprise and other important positions in moral and political philosophy.

In his book A Theory of Justice, John Rawls introduces and employs the concept of “reflective equilibrium” as a method of testing which of rival moral theories is to be preferred. The introduction of this concept is plainly a significant event for moral philosophy. The criterion by which we decide to reject, say, utilitarianism in favour of a contractual theory of justice is, if anything, even more fundamental than the choice of theory itself, since our choice of moral theory may (...) well be determined by the criterion we use. (shrink)

In recent years, there has been much concern expressed about the under-representation of women in academic philosophy. Our goal in this paper is to call attention to a cluster of phenomena that may be contributing to this gender gap. The findings we review indicate that when women and men with little or no philosophical training are presented with standard philosophical thought experiments, in many cases their intuitions about these cases are significantly different. In section 1 we review some of the (...) data on the under-representation of women in academic philosophy. In section 2 we explain how we use the term 'intuition,' and offer a brief account of how intuitions are invoked in philosophical argument and philosophical theory building. In the third section we set out the evidence for gender differences in philosophical intuition and mention some evidence about gender differences in decisions and behaviors that are (or should be) of considerable interest to philosophers. In the fourth section, our focus changes from facts to hypotheses. In that section we explain how differences in philosophical intuition might be an important part of the explanation for the gender gap in philosophy. The fifth section is a brief conclusion. (shrink)

Baedeker -- Independence. Truth in morals -- External skepticism -- Morals and causes -- Internal skepticism -- Interpretation. Moral responsibility -- Interpretation in general -- Conceptual interpretation -- Ethics. Dignity -- Free will and responsibility -- Morality. From dignity to morality -- Aid -- Harm -- Obligations -- Politics. Political rights and concepts -- Equality -- Liberty -- Democracy -- Law -- Epilogue. Dignity indivisible.

This book defends a form of ethical intuitionism, according to which (i) there are objective moral truths; (ii) we know some of these truths through a kind of immediate, intellectual awareness, or "intuition"; and (iii) our knowledge of moral truths gives us reasons for action independent of our desires. The author rebuts all the major objections to this theory and shows that the alternative theories about the nature of ethics all face grave difficulties.

I argue that, given evidence of the factors that tend to distort our intuitions, ethical intuitionists should disown a wide range of common moral intuitions, and that they should typically give preference to abstract, formal intuitions over more substantive ethical intuitions. In place of the common sense morality with which intuitionism has traditionally allied, the suggested approach may lead to a highly revisionary normative ethics.

A recent study of moral intuitions, performed by Joshua Greene and a group of researchers at Princeton University, has recently received a lot of attention. Greene and his collaborators designed a set of experiments in which subjects were undergoing brain scanning as they were asked to respond to various practical dilemmas. They found that contemplation of some of these cases (cases where the subjects had to imagine that they must use some direct form of violence) elicited greater activity in certain (...) areas of the brain associated with emotions compared with the other cases. It has been argued (e.g., by Peter Singer) that these results undermine the reliability of our moral intuitions, and therefore provide an objection to methods of moral reasoning that presuppose that they carry an evidential weight (such as the idea of reflective equilibrium). I distinguish between two ways in which Greene's findings lend support for a sceptical attitude towards intuitions. I argue that, given the first version of the challenge, the method of reflective equilibrium can easily accommodate the findings. As for the second version of the challenge, I argue that it does not so much pose a threat specifically to the method of reflective equilibrium but to the idea that moral claims can be justified through rational argumentation in general. (shrink)

In this paper we propose to argue for two claims. The first is that a sizeable group of epistemological projects – a group which includes much of what has been done in epistemology in the analytic tradition – would be seriously undermined if one or more of a cluster of empirical hypotheses about epistemic intuitions turns out to be true. The basis for this claim will be set out in Section 2. The second claim is that, while the jury is (...) still out, there is now a substantial body of evidence suggesting that some of those empirical hypotheses are true. Much of this evidence derives from an ongoing series of experimental studies of epistemic intuitions that we have been conducting. A preliminary report on these studies will be presented in Section 3. In light of these studies, we think it is incumbent on those who pursue the epistemological projects in question to either explain why the truth of the hypotheses does not undermine their projects, or to say why, in light of the evidence we will present, they nonetheless assume that the hypotheses are false. In Section 4, which is devoted to Objections and Replies, we’ll consider some of the ways in which defenders of the projects we are criticizing might reply to our challenge. Our goal, in all of this, is not to offer a conclusive argument demonstrating that the epistemological projects we will be criticizing are untenable. Rather, our aim is to shift the burden of argument. (shrink)

This book represents the most comprehensive account to date of an important but widely contested approach to ethics--intuitionism, the view that there is a plurality of moral principles, each of which we can know directly. Robert Audi casts intuitionism in a form that provides a major alternative to the more familiar ethical perspectives. He introduces intuitionism in its historical context and clarifies--and improves and defends--W. D. Ross's influential formulation. Bringing Ross out from under the shadow of G. E. Moore, he (...) puts a reconstructed version of Rossian intuitionism on the map as a full-scale, plausible contemporary theory. A major contribution of the book is its integration of Rossian intuitionism with Kantian ethics; this yields a view with advantages over other intuitionist theories and over Kantian ethics taken alone. Audi proceeds to anchor Kantian intuitionism in a pluralistic theory of value, leading to an account of the perennially debated relation between the right and the good. Finally, he sets out the standards of conduct the theory affirms and shows how the theory can help guide concrete moral judgment. The Good in the Right is a self-contained original contribution, but readers interested in ethics or its history will find numerous connections with classical and contemporary literature. Written with clarity and concreteness, and with examples for every major point, it provides an ethical theory that is both intellectually cogent and plausible in application to moral problems. (shrink)

In Philosophy Within Its Proper Bounds, Edouard Machery argues that resolving many traditional and contemporary philosophical issues is beyond our epistemic reach and that philosophy should re-orient itself toward more humble, but ultimately more important intellectual endeavors, such as the analysis of concepts.

John Rawls’ “reflective equilibrium” ranges amongst the most popular conceptions in contemporary ethics when it comes to the basic methodological question of how to justify and trade off different normative positions and attitudes. Even where Rawls’ specific contractualist account is not adhered to, “reflective equilibrium” is readily adopted as the guiding idea of coherentist approaches, seeking moral justification not in a purely deductive or inductive manner, but in some balancing procedure that will eventually procure a stable adjustment of relevant doctrines (...) and standpoints. However, it appears that the widespread use of this idea has led to some considerable deviations from its meaning within Rawls’ original framework and to a critical loss of conceptual cogency as an ethico-hermeneutical tool. This contribution identifies three kinds of “balancing” constellations that are frequently, but inadequately brought forth under the heading of Rawlsian “reflective equilibrium”: (a) balancing theoretical accounts against intuitive convictions; (b) balancing general principles against particular judgements; (c) balancing opposite ethical conceptions or divergent moral statements, respectively. It is argued that each of these applications departs from Rawls’ original construction of “reflective equilibrium” and also deprives the idea of its reliability in clarifying and weighing moral stances. (shrink)

Joshua Greene argues that cognitive (neuro)science matters for ethics in two ways, the “direct route” and the “indirect route.” Greene illustrates the direct route with a debunking explanation of the inclination to condemn all incest. The indirect route is an updated version of Greene’s argument that dual-process moral psychology gives support for consequentialism over deontology. I consider each of Greene’s arguments, and I argue that neither succeeds. If there is a route from cognitive (neuro)science to ethics, Greene has not found (...) it. (shrink)

This article examines the method of reflective equilibrium (RE) and its role in philosophical inquiry. It begins with an overview of RE before discussing some of the subtleties involved in its interpretation, including challenges to the standard assumption that RE is a form of coherentism. It then evaluates some of the main objections to RE, in particular, the criticism that this method generates unreasonable beliefs. It concludes by considering how RE relates to recent debates about the role of intuitions in (...) philosophy. (shrink)

For millennia, philosophers have speculated about the origins of ethics. Recent research in evolutionary psychology and the neurosciences has shed light on that question. But this research also has normative significance. A standard way of arguing against a normative ethical theory is to show that in some circumstances the theory leads to judgments that are contrary to our common moral intuitions. If, however, these moral intuitions are the biological residue of our evolutionary history, it is not clear why we should (...) regard them as having any normative force. Research in the neurosciences should therefore lead us to reconsider the role of intuitions in normative ethics. (shrink)

This paper defends a moderate intuitionism by extending a version of that view previously put forward and responding to some significant objections to it that have been posed in recent years. The notion of intuition is clarified, and various kinds of intuition are distinguished and interconnected. These include doxastic intuitions and intuitive seemings. The concept of inference is also clarified. In that light, the possibility of non-inferential intuitive justification is explained in relation to both singular moral judgments, which intuitionists do (...) not take to be self-evident, and basic moral principles, which they typically do take to be self-evident in a sense explicated in the paper. This explanation is accomplished in part by drawing some analogies between moral and perceptual judgments in the light of a developmental conception of knowledge. The final section of the paper presents a partial account of rational disagreement and indicates how the kind of intuitionist view defended can allow for rational disagreement between apparent epistemic peers. (shrink)

In this superb introduction, Samuel Freeman introduces and assesses the main topics of Rawls' philosophy. Starting with a brief biography and charting the influences on Rawls' early thinking, he goes on to discuss the heart of Rawls's philosophy: his principles of justice and their practical application to society. Subsequent chapters discuss Rawls's theories of liberty, political and economic justice, democratic institutions, goodness as rationality, moral psychology, political liberalism, and international justice and a concluding chapter considers Rawls' legacy. Clearly setting out (...) the ideas in Rawls' masterwork, _A Theory of Justice_, Samuel Freeman also considers Rawls' other key works, including _Political Liberalism_ and _The Law of Peoples_. An invaluable introduction to this deeply influential philosopher, _Rawls_ is essential reading for anyone coming to his work for the first time. (shrink)

Rawls’ primary legacy is not that he standardised a particular view of justice, but rather that he standardised a particular method of arguing about it: justification via reflective equilibrium. Yet this method, despite such standardisation, is often misunderstood in at least four ways. First, we miss its continuity across his various works. Second, we miss the way in which it unifies other justificatory ideas, such as the ‘original position’ and an ‘overlapping consensus’. Third, we miss its fundamentally empirical character, given (...) that it turns facts about the thoughts in our head into principles for the regulation of our political existence. Fourth, we miss some of the implications of that empiricism, including its tension with moral realism, relativism, and conservatism. (shrink)

We can see a theft, hear a lie, and feel a stabbing. These are morally important perceptions. But are they also moral perceptions--distinctively moral responses? In this book, Robert Audi develops an original account of moral perceptions, shows how they figure in human experience, and argues that they provide moral knowledge. He offers a theory of perception as an informative representational relation to objects and events. He describes the experiential elements in perception, illustrates moral perception in relation to everyday observations, (...) and explains how moral perception justifies moral judgments and contributes to objectivity in ethics. -/- Moral perception does not occur in isolation. Intuition and emotion may facilitate it, influence it, and be elicited by it. Audi explores the nature and variety of intuitions and their relation to both moral perception and emotion, providing the broadest and most refined statement to date of his widely discussed intuitionist view in ethics. He also distinguishes several kinds of moral disagreement and assesses the challenge it poses for ethical objectivism. -/- Philosophically argued but interdisciplinary in scope and interest, Moral Perception advances our understanding of central problems in ethics, moral psychology, epistemology, and the theory of the emotions. (shrink)

This chapter begins with a weak understanding of intuitions as beliefs that do not result from more familiar sources, but that the person currently holds simply because the proposition believed seems true to the person upon due consideration. Nearly all moral inquiry makes significant use of moral intuitions. Reflective equilibrium is perhaps the most sophisticated intuitionistic approach to moral inquiry. It modifies the usual understanding of reflective equilibrium by arguing that inquirers must not merely mold their moral intuitions into a (...) coherent system via a process of mutual adjustment, but must also strive to enhance their competence at making moral judgments. It then considers and rejects an argument for the reliability of moral intuitions that takes them to provide evidence regarding our own moral concepts. Finally, it defends reflective equilibrium by arguing that there is no sensible alternative to accepting the intuitions we have after full reflection, which is, in essence, what reflective equilibrium does. (shrink)

Bibliography of works in experimental philosophy.

Recently psychologists and experimental philosophers have reported findings showing that in some cases ordinary people's moral intuitions are affected by factors of dubious relevance to the truth of the content of the intuition. Some defend the use of intuition as evidence in ethics by arguing that philosophers are the experts in this area, and philosophers' moral intuitions are both different from those of ordinary people and more reliable. We conducted two experiments indicating that philosophers and non-philosophers do indeed sometimes have (...) different moral intuitions, but challenging the notion that philosophers have better or more reliable intuitions. (shrink)

Against the traditional view, Alvin Goldman argues that logic, probability theory, and linguistic analysis cannot by themselves delineate principles of rationality or justified belief. The mind's operations must be taken into account.

John Rawls’ method of reflective equilibrium is the most influential methodology in contemporary ethics.This paper argues that this influence is undeserved, for two reasons. First, reflective equilibrium fails to accomplish two tasks that give us reason to care about methodology. On the one hand, it fails to explain how (or whether) moral knowledge is possible.This is because the method is explicitly oriented towards the distinct (and less interesting) task of characterizing our moral sensibilities. On the other hand, the method fails (...) to provide an informative way of adjudicating central methodological debates in ethics. Second, where Rawls’ method –and the background methodology he uses to motivate it –do have substance, that substance is implausible. The role of dispositions in the method entails that it endorses obviously irrational inferences. Further, the method makes substantively implausible distinctions between the dispositions that are allowed to play a methodological role. Rawls' background methodology appeals to the idea of a psychology in ‘wide reflective equilibrium’. However, both formal and empirical path-dependence considerations strongly suggest that there is nothing even minimally determinate that is someone’s psychology in ‘wide reflective equilibrium’. I close by exploring salient attempts to salvage the spirit of reflective equilibrium by abandoning elements of Rawls’ approach. I argue that none of these attempts succeed. I conclude that appeal to the method of reflective equilibrium is not a helpful means of addressing pressing methodological questions in ethics. In a slogan, reflective equilibrium is methodologically irrelevant. (shrink)

An increasing number of moral realists and anti-realists have recently attempted to support their views by appeal to science. Arguments of this kind are typically criticized on the object-level. In addition, however, one occasionally also comes across a more sweeping metatheoretical skepticism. Scientific contributions to the question of the existence of objective moral truths, it is claimed, are impossible in principle; most prominently, because such arguments impermissibly derive normative from descriptive propositions, such arguments beg the question against non-naturalist moral realism, (...) science cannot inform conceptual accounts of moral judgements, and the conceptual is logically prior to the empirical. My main aim in this paper is to clarify and critically assess these four objections. Moreover, based on this assessment, I will formulate four general requirements that science-based arguments in favor of moral realism and anti-realism should meet. It will turn out that these arguments are limited in several ways, and that some existing arguments have been unsound. Yet it is still possible in principle for the empirical sciences to contribute to the moral realism/anti-realism debate. (shrink)

Recent experiments in moral psychology have been taken to imply that moral reasoning only serves to reaffirm prior moral intuitions. More specifically, Jonathan Haidt concludes from his moral dumbfounding experiments, in which people condemn other people’s behavior, that moral reasoning is biased and ineffective, as it rarely makes people change their mind. I present complementary evidence pertaining to self-directed reasoning about what to do. More specifically, Albert Bandura’s experiments concerning moral disengagement reveal that moral reasoning often does contribute effectively to (...) the formation of moral judgments. And such reasoning need not be biased. Once this evidence is taken into account, it becomes clear that both cognition and affect can play a destructive as well as a constructive role in the formation of moral judgments. (shrink)

This article begins with some preliminary remarks about the general features and basic varieties of reflective equilibrium in moral reflection. It then considers a couple of preliminary doubts about this method. One of these doubts claims that the most plausible interpretation of RE is so comprehensive that it risks paralyzing our thinking, while the other claims that this same version of RE is insufficiently determinate in practical contexts and will thus fail to be sufficiently action-guiding. The article then explicates the (...) sense in which RE qualifies as a coherence theory of justification, and considers several objections to RE that flow from its reliance on the putative connection between coherence and moral justification. (shrink)

This paper poses a constructive, evenhanded challenge to the idea that recent experimental work shows intuitions to be epistemically problematic. It is a challenge because it suggests that these experimental attacks neglect a considerable gap between intuitions and answers, and this neglect implies that we are at the present time unwarranted in drawing any negative conclusions about intuition’s epistemic status from the relevant empirical studies. The challenge is evenhanded because it does not load the dice by invoking an overly narrow (...) conception of intuition. Finally, the challenge is constructive: it is not an exercise in idle skepticism, but rather explores concrete implications and applications. These include (i) a practical lesson that may help experimentalists in their efforts to study intuitions empirically, (ii) methodological counsel that may help rationalists in their efforts to intuit responsibly, and (iii) a novel explanation of the relevant empirical studies that may actually support rather than undermine intuition’s epistemic status—perhaps, however, to the detriment of the epistemic status of answers. (shrink)

In a series of recent papers, Walter Sinnott-Armstrong has used findings in social psychology to put pressure on the claim that our moral beliefs can be non-inferentially justified. More specifically, he has suggested that insofar as our moral intuitions are subject to what psychologists call framing effects, this poses a real problem for moral intuitionism. In this paper, we are going to try to add more fuel to the empirical fire that Sinnott-Armstrong has placed under the feet of the intuitionist. (...) Along the way, we first provide an overview of what Sinnott-Armstrong calls the Master Argument against intuitionism. Then we examine some of the literature on framing effects—especially as it pertains to moral philosophy. Finally, we present the results of a new study which create yet another hurdle intuitionists must clear if they want to motivate their view. It appears that in addition to being influenced by framing effects, our moral intuitions are also influenced by an actor–observer bias as well—a bias whereby we hold other people to different moral standards than we would hold ourselves even if we were in the same situation. If we’re right, the burden is on the moral intuitionist to explain why we should have faith in our moral intuitions despite the gathering evidence concerning their seeming unreliability. And by our lights, this is something that simply cannot be done from the armchair. (shrink)

Ever since the introduction of reflective equilibrium in ethics, it has been argued that reflective equilibrium either leads to moral relativism, or that it turns out to be a form of intuitionism in disguise. Despite these criticisms, reflective equilibrium remains the most dominant method of moral justification in ethics. In this paper, I therefore critically examine the most recent attempts to defend the method of reflective equilibrium against these objections. Defenders of reflective equilibrium typically respond to the objections by saying (...) that either reflective equilibrium can in fact safeguard moral objectivity or alternatively, even if it cannot, that there simply are no reasonable alternatives. In this paper, I take issue with both responses. First, I argue that given the non-foundationalist aspirations of reflective equilibrium, moral objectivity cannot be maintained. Second, I argue that reflective equilibrium is not the only game in town once intuitionism has been discarded. I argue that given their own normative ambitions, combined with their rejection of intuitionism, proponents of reflective equilibrium have reason to take alternative methods of moral justification, and more specifically transcendental arguments, more seriously than they have done so far. I end by sketching the outlines of what this alternative methodology might look like. (shrink)

Experimental restrictionists have challenged philosophers’ reliance on intuitions about thought experiment cases based on experimental findings. According to the expertise defense, only the intuitions of philosophical experts count—yet the bulk of experimental philosophy consists in studies with lay people. In this paper, we argue that direct strategies for assessing the expertise defense are preferable to indirect strategies. A direct argument in support of the expertise defense would have to show: first, that there is a significant difference between expert and lay (...) intuitions; second, that expert intuitions are superior to lay intuitions; and third, that expert intuitions accord with the relevant philosophical consensus. At present, there is only little experimental evidence that bears on these issues. To advance the debate, we conducted two new experiments on intuitions about knowledge with experts and lay people. Our results suggest that the intuitions of epistemological experts are superior in some respects, but they also pose an unexpected challenge to the expertise defense. Most strikingly, we found that even epistemological experts tend to ascribe knowledge in fake-barn-style cases. This suggests that philosophy, as a discipline, might fail to adequately map the intuitions of its expert practitioners onto a disciplinary consensus. (shrink)

We examined the effects of framing and order of presentation on professional philosophers’ judgments about a moral puzzle case (the “trolley problem”) and a version of the Tversky & Kahneman “Asian disease” scenario. Professional philosophers exhibited substantial framing effects and order effects, and were no less subject to such effects than was a comparison group of non-philosopher academic participants. Framing and order effects were not reduced by a forced delay during which participants were encouraged to consider “different variants of the (...) scenario or different ways of describing the case”. Nor were framing and order effects lower among participants reporting familiarity with the trolley problem or with loss-aversion framing effects, nor among those reporting having had a stable opinion on the issues before participating the experiment, nor among those reporting expertise on the very issues in question. Thus, for these scenario types, neither framing effects nor order effects appear to be reduced even by high levels of academic expertise. (shrink)

We examined the effects of order of presentation on the moral judgments of professional philosophers and two comparison groups. All groups showed similar-sized order effects on their judgments about hypothetical moral scenarios targeting the doctrine of the double effect, the action-omission distinction, and the principle of moral luck. Philosophers' endorsements of related general moral principles were also substantially influenced by the order in which the hypothetical scenarios had previously been presented. Thus, philosophical expertise does not appear to enhance the stability (...) of moral judgments against this presumably unwanted source of bias, even given familiar types of cases and principles. (shrink)