Antimicrobial resistance (AMR) is a global public health disaster driven largely by antibiotic use in human health care. Doctors considering whether to prescribe antibiotics face an ethical conflict between upholding individual patient health and advancing public health aims. Existing literature mainly examines whether patients awaiting consultations desire or expect to receive antibiotic prescriptions, but does not report views of the wider public regarding conditions under which doctors should prescribe antibiotics. It also does not explore the ethical significance of public views (...) or their sensitivity to awareness of AMR risks or the standpoint (self-interested or impartial) taken by participants. Methods: An online survey was conducted with a sample of the U.S. public (n = 158). Participants were asked to indicate what relative priority should be given to individual patients and society-at-large from various standpoints and in various contexts, including antibiotic prescription. Results: Of the participants, 50.3% thought that doctors should generally prioritize individual patients over society, whereas 32.0% prioritized society over individual patients. When asked in the context of AMR, 39.2% prioritized individuals whereas 45.5% prioritized society. Participants were significantly less willing to prioritize society over individuals when they themselves were the patient, both in general (p = .001) and in relation to AMR specifically (p = .006). Conclusions: Participants’ attitudes were more oriented to society and sensitive to collective responsibility when informed about the social costs of antibiotic use and when considered from a third-person rather than first-person perspective. That is, as participants came closer to taking the perspective of an informed and impartial “ideal observer,” their support for prioritizing society increased. Our findings suggest that, insofar as antibiotic policies and practices should be informed by attitudes that are impartial and well-informed, there is significant support for prioritizing society. (shrink)

How should sport deal with prematurely ended seasons? This question is especially relevant to the current COVID-19 inter- ruption that threatens to leave many leagues without cham- pions. We argue that although there can be no winners, in certain situations there should be champions. Relevant to the current situation, we argue that Liverpool FC—currently with a 22+ point lead—should be crowned champions of the English Premier League. However, things are not as simple as simply handing the championship to whoever was (...) in the lead when a season is prematurely ended. Through analogy with a fictional decathlon competition—and with the understanding that sporting seasons are themselves a type of game—we identify three reasons why leading at the moment of cessation is insufficient to be crowned a victor (of an individual event) or a champion (of a season-long competition): doing so fails to respect some valuable skills, fails to allow for luck to play out in an interesting way that affects competitions, and fails to respect competitive strategies. This discussion can then inform determining what, if any, end-of-season accolades are relevant, such as championships, relegation, or promotion. No team can win in a league that has failed to be completed, but there can still be a champion. (shrink)

I explore what BernardWilliams means by regarding one’s action ‘purely externally, as one might regard anyone else’s action’, and how it links to regret and agent-regret. I suggest some ways that we might understand the external view: as a failure to recognize what one has done, in terms of Williams’s distinction between intrinsic and extrinsic luck, and as akin to Thomas Nagel’s distinction between an internal and external view. I argue that none of these captures what Williams was getting at (...) because they do not allow one to take a view on one’s action. I offer two alternative accounts. One turns around what we identify with, the other concerns what we care about. Both accounts capture how I might regret, rather than agent-regret, my own action. I demonstrate that these accounts can explain the relationship between an insurance payout and the external view, and they can explain the agent-relativity of agent-regret. (shrink)

I argue that sports clubs should be punished for bad behaviour by their fans in a way that affects the club’s sporting success: for example, we are justified in imposing points deductions and competition disqualifications on the basis of racist chanting. This is despite a worry that punishing clubs in such a way is unfair because it targets the sports team rather than the fans who misbehaved. I argue that this belies a misunderstanding of the nature of sports clubs and (...) of the nature of sporting success. Further, I argue that fans should want to be held responsible in such a way because it vindicates the significant role that they play in the life of their club. (shrink)

When sporting agents fail through wrongful or faulty behaviour, they should feel guilty; when they fail because of a deficiency in their abilities, they should feel shame. But sometimes we fail without being deficient and without being at fault. I illustrate this with two examples of players, Moacir Barbosa and Roberto Baggio, who failed in World Cup finals and cost their teams the greatest prize in sport. Although both players failed, I suggest that neither was at fault and neither was (...) deficient. I argue that we can fail through no fault of our own because our abilities are always fallible. This fallibility means that to succeed – to achieve sporting glory – we must run the risk of failure. The appropriate emotion to feel over such failures is agent-regret. Sporting agents and observers should not take up what I call the ‘critical position’: the idea that someone who fails must be deficient or must have been at fault. This allows for a softer, but also more accurate, attitude towards our own failures and the failures of others. I end by suggesting that the fallibility of our abilities is made clear through playing or watching sport, and this can illuminate life more broadly. (shrink)

Review of Yaffe's "The Age of Culpability".

I explore how agent-regret and its object—faultlessly harming someone—can call for various responses. I look at two sorts of responses. Firstly, I explore responses that respect the agent’s role as an agent. This revolves around a feature of “it was just an accident”—a common response to agent-regret—that has largely gone ignored in the literature: that it can downplay one’s role as an agent. I argue that we need to take seriously the fact that those who have caused harms are genuine (...) agents, to ignore this fails to allow these agents to move on. Secondly, following Sussman and MacKenzie, I explore responses that benefit the victim. I argue that we should strive to understand how to configure these responses in a way that does not blame the agent. To do this I look at the role of actions in our self-understanding, as people who have done particular things. I end by briefly considering the ways in which tort law and restorative justice might help us to understand how to appropriately respond to accidentally harming someone. I urge that we need to take this as a starting point to find a better way to respond to the agents of faultless harms. (shrink)

This dissertation is a defence of agent-regret and an exploration of its role in our lives. I argue that agent-regret shows that an agent takes seriously her status as an agent who impacts the world, but who only has fallible control over it. To accept responsibility for any outcomes, she must accept responsibility for unintended outcomes, too: agent-regret is part of being a human agent. In doing this, I try to defend and develop Williams’s own conception of agent-regret. -/- In (...) the first part, I explore the nature of agent-regret. Agent-regret is distinct from guilt because we can feel agent-regret without being at fault. I argue that several challenges that seek to reduce agent-regret to a form of guilt fail. I further argue that agent-regret takes as its object not only something one has done, but the fact that one did it; I discuss this in terms of what Bernard Williams called taking an “external” view on one’s own action. -/- I suggest that we can best understand the object of agent-regret as one’s responsibility for an outcome. I argue that this form of “responsibility” is conceptually separate from liability or answerability; it concerns whether the outcome can be ascribed to an agent. This is a restricted form of causal responsibility but retains its agential character. I suggest that we can be responsible for outcomes even when we did not intend to bring them about. -/- In the second part, I vindicate the propriety of agent-regret against the ideas that we are not responsible for unintended outcomes or that such responsibility is not important. I set out several challenges to this effect. I argue that we are responsible for unintended outcomes because in order to be responsible as agents at all, we must use fallible abilities. When we exercise these abilities but fail, we are responsible as agents for those unintended outcomes that arise. I then consider the importance of being responsible for particular unintended outcomes and analyse the idea that this affects our identities. I argue that responsibility for an outcome affects a form of identity, but that it does not involve essential features of a person. Instead, our responsibility for outcomes is a contingent feature that nonetheless plays an important role in our interpersonal interactions and self-conceptions. I argue that these reactions are appropriate, because our responsibility for particular outcomes is independently significant—but these reactions also lend this responsibility added significance as part of inescapable human practices. -/- Thus our responsibility for outcomes is important. Its importance means that it can serve as an appropriate object of agent-regret that vindicates the propriety of agent-regret. I end by considering several interesting features of agent-regret, including its expression and “pure” cases, which are cases where an agent feels agent-regret despite not regretting the result of her action. (shrink)

I argue for a novel understanding of the nature of agent-regret. On the standard picture, agent-regret involves regretting the result of one’s action and thus regretting one’s action. I argue that the standard picture is a flawed analysis of agent-regret. I offer several cases of agent-regret where the agent feels agent-regret but does not regret the result itself. I appeal to other cases where an agent’s attitude towards something depends upon whether or not they are involved in that thing. I (...) argue that the same applies to actions: sometimes an agent’s attitude towards a result differs from their attitude to their involvement in bringing about that result. Agent-regret is regret about my own action, but it need not involve regret about something in the world. I end by considering how this picture of agent-regret allows us to respond to a particular criticism of agent-regret. (shrink)

Sporting competitions have been beset by change due to COVID-19. Some commentators and sportspeople worried that this affected the integrity of these competitions. Focussing on European football, I suggest that one way of understanding integrity is in terms of fairness. I argue that many changes introduced a form of luck that is already common and widespread and that many changes were also justified. Thus, they did not affect the integrity of these competitions in this way. I then suggest that there (...) is another integrity issue lurking: that the changes affected the character of these competitions, rendering them unrecognizable. I briefly explore this issue. (shrink)

Review of Breivik (ed) "Skills, knowledge and expertise in sport".

In The I in Team, Erin C. Tarver argues that fandom ‘is a primary means of creating and reinforcing individual and community identities for Americans today’ and submits fandom to a critical eye...

Dr Miranda Anderson is an Honorary Fellow in History, Classics and Archaeology at the University of Edinburgh and an Associate Lecturer at the Open University. She has held several prestigious fellowships and was principal investigator of an AHRC-funded project, titled ‘The Art of Distributed Cognition’, which involved collaboration with the Talbot Rice Gallery. Her work has investigated the relations between cognition and culture, particularly literary works, challenging the boundaries between disciplines and engaging with numerous contemporary science, technology and society (STS) (...) questions. In this perspective article, she evokes the ‘fission-fusion’ concept on which she has been working for some years now – a concept that contributes to debates surrounding the issue of identity by drawing on the arts, humanities, social sciences, and natural sciences. (shrink)