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  1. Moral responsibility and "moral luck".Brian Rosebury - 1995 - Philosophical Review 104 (4):499-524.
    This paper argues that "moral luck", understood as a susceptibility of moral desert to lucky or unlucky outcomes, does not exist. The argument turns on the claim that epistemic inquiry is an indissoluble part of moral responsibility, and that judgment on the moral decision making of others should and can adjust for this fact; test cases which aim to isolate moral dilemmas from epistemic consideration misrepresent our moral experience. If the phenomena believed by some philosophers to exemplify the need to (...)
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  • What an emotion is: A sketch.Robert C. Roberts - 1988 - Philosophical Review 97 (April):183-209.
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  • The Power of Excuses.Paulina Sliwa - 2019 - Philosophy and Public Affairs 47 (1):37-71.
    Excuses are commonplace. Making and accepting excuses is part of our practice of holding each other morally responsible. But excuses are also curious. They have normative force. Whether someone has an excuse for something they have done matters for how we should respond to their action. An excuse can make it appropriate to forgo blame, to revise judgments of blameworthiness, to feel compassion and pity instead of anger and resentment. The considerations we appeal to when making excuses are a motley (...)
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  • Moral Luck.B. A. O. Williams & T. Nagel - 1976 - Aristotelian Society Supplementary Volume 50 (1):115-152.
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  • (2 other versions)The Moralistic Fallacy.Daniel Jacobson - 2000 - Philosophy and Phenomenological Research 61 (1):65-90.
    Philosophers often call emotions appropriate or inappropriate. What is meant by such talk? In one sense, explicated in this paper, to call an emotion appropriate is to say that the emotion is fitting: it accurately presents its object as having certain evaluative features. For instance, envy might be thought appropriate when one’s rival has something good which one lacks. But someone might grant that a circumstance has these features, yet deny that envy is appropriate, on the grounds that it is (...)
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  • Guilt, shame, and morality.R. E. Lamb - 1983 - Philosophy and Phenomenological Research 43 (3):329-346.
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  • Is Agent-Regret Rational?David Sussman - 2018 - Ethics 128 (4):788-808.
    Bernard Williams claims that we should feel “agent-regret” for bad events we cause but for which we are not blameworthy. Such agent-regret involves no presupposition of fault, yet it also involves a need to personally make amends. This combination suggests that agent-regret, even if virtuous, is inherently irrational. In this paper, I defend agent-regret from attempts to explain it away as a confusion of other attitudes. I argue that the rationality of agent-regret is found in how it makes sense as (...)
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  • Moral Luck.Bernard Williams - 1981 - Critica 17 (51):101-105.
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  • (1 other version)Alief and belief.Tamar Gendler - 2018 - In Jeremy Fantl, Matthew McGrath & Ernest Sosa (eds.), Contemporary epistemology: an anthology. Hoboken, NJ: Wiley.
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  • (1 other version)Identification and externality.Harry Frankfurt - 1976 - In Amélie Rorty (ed.), The Identities of Persons. University of California Press.
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