Teleology has a complicated history in the biological sciences. Some have argued that Darwin’s theory has allowed biology to purge itself of teleological explanations. Others have been content to retain teleology and to treat it as metaphorical, or have sought to replace it with less problematic notions like teleonomy. And still others have tried to naturalize it in a way that distances it from the vitalism of the nineteenth century, focusing on the role that function plays in teleological explanation. No (...) consensus has seemed possible in this debate. This paper takes a different approach. It argues that teleology is a perfectly acceptable scientific notion, but that the debate took an unfortunate misstep some 2300 years ago, one that has confused things ever since. The misstep comes in the beginning of Aristotle’s Physics when a distinction is made between two types of teleological explanation. One type pertains to artifacts while the other pertains to entities in nature. For Aristotle, artifacts are guided by something external to themselves, human intentions, while natural entities are guided by an internal nature. We aim to show that there is, in fact, only one type of legitimate teleological explanation, what Aristotle would have considered a variant of an artifact model, where entities are guided by external fields. We begin with an analysis of the differences between the two types of explanation. We then examine some evidence in Aristotle’s biological works suggesting that on account of his natural-artifactual distinction, he encountered difficulties in trying to provide teleological accounts of spontaneous generation. And we show that it is possible to resolve these difficulties with a more robust version of an artifact model of teleology, in other words, with an externalist teleology. This is McShea’s model, in which goal-directed entities are guided by a nested series of upper-level fields. To explain teleological behavior, this account invokes only external physical forces rather than mysterious internal natures. We then consider how field theory differs from other efforts to naturalize teleology in biology. And finally, we show how the account enables us to grapple with certain difficult cases – genes and intentions – where, even in biology today, the temptation to posit internal natures remains strong. (shrink)

There’s a general assumption that teleology and function do not exist in inanimate nature. Throughout biology, it is generally taken as granted that teleology (or teleonomy) and functions are not only unique to life, but perhaps even a defining quality of life. For many, it’s obvious that rocks, water, and the like, are not teleological, nor could they possibly have stand-alone functions. This idea - that teleology and function are unique to life - is the target of this paper. I (...) begin with an overview of McShea’s field theoretic account of teleology. I start with the field theoretic account because it presents a promising analysis of teleological systems. It is promising because, in not making any assumptions about life’s special status in teleological systems, it avoids counterexamples that have problematized other accounts. I then consider some of the prominent efforts that have been made to attempt to avoid ascribing functions or teleology to some form of inanimate nature. In my assessment, none of the efforts are successful. I conclude by offering mineral evolution as a case study to show how inanimate nature can be both teleological and functional. The evolution of mineral species reveals that teleology and function extend to inanimate nature, and that teleology and function come in degrees. (shrink)

Recently, a number of people have argued that certain entities embodied by groups of agents themselves qualify as agents, with their own beliefs, desires, and intentions; even, some claim, as moral agents. However, others have independently argued that fully-fledged moral agency involves a capacity for reactive attitudes such as guilt and indignation, and these capacities might seem beyond the ken of “collective” or “ corporate ” agents. Individuals embodying such agents can of course be ashamed, proud, or indignant about what (...) the agent has done. But just as an entity needs to have its own beliefs, desires, and intentions to qualify as a bona fide agent, the required capacity for reactive attitudes is a capacity to have one’s own reactive attitudes. If fully-fledged moral agency requires reactive attitudes, the corporate agent must itself be capable of guilt and indignation. In this paper, we argue that at least certain corporate agents are. Or, more precisely, we argue that if there are bona fide corporate agents, these agents can have the capacities that are both associated with guilt and indignation and plausibly required for moral agency; in particular certain epistemic and motivational capacities. (shrink)

We defend a contextualist account of deontic judgments as relativized both to (i) information and to (ii) standards or ends, against recent objections that turn on practices of moral disagreement. Kolodny & MacFarlane argue that information-relative contextualism cannot accommodate the connection between deliberation and advice; we suggest in response that they misidentify the basic concerns of deliberating agents. For pragmatic reasons, semantic assessments of normative claims sometimes are evaluations of propositions other than those asserted. Weatherson, Schroeder and others have raised (...) parallel objections to standard-relative contextualism; we argue for a parallel solution. (shrink)

This paper argues that the account of teleology previously proposed by the authors is consistent with the physical determinism that is implicit across many of the sciences. We suggest that much of the current aversion to teleological thinking found in the sciences is rooted in debates that can be traced back to ancient natural science, which pitted mechanistic and deterministic theories against teleological ones. These debates saw a deterministic world as one where freedom and agency is impossible. And, because teleological (...) entities seem to be free to either reach their ends or not, it was assumed that they could not be deterministic. Mayr’s modern account of teleonomy adheres to this basic assumption. Yet, the seeming tension between teleology and determinism is illusory because freedom and agency do not, in fact, conflict with a deterministic world. To show this, we present a taxonomy of different types of freedom that we see as inherent in teleological systems. Then we show that our taxonomy of freedom, which is crucial to understanding teleology, shares many of the features of a philosophical position regarding free will that is known in the contemporary literature as ‘compatibilism’. This position maintains that an agent is free when the sources of its actions are internal, when the agent itself is the deterministic cause of those actions. Our view shows that freedom is not only indispensable to teleology, but also that, contrary to common intuitions, there is no conflict between teleology and causal determinism. (shrink)

It is clear that lack of awareness of the consequences of an action can undermine moral responsibility and blame for these consequences. But when and how it does so is controversial. Sometimes an agent believing that the outcome might occur is excused because it seemed unlikely to her, and sometimes an agent having no idea that it would occur is nevertheless to blame. A low or zero degree of belief might seem to excuse unless the agent “should have known better”, (...) but it is unclear how to spell out this normative condition. -/- This chapter combines (a) an independently motivated account of responsibility, blame, and credit as grounded in a normal explanatory relation between agential qualities and objects of responsibility with (b) the familiar Strawsonian idea that moral blame and credit depend on the agent’s quality of will. The resulting explanatory quality of will condition on moral responsibility is then further motivated by being shown to account for the effects on moral blame and credit of justifications, as well as of excuses and undermined control in cases not involving ignorance. -/- The explanatory quality of will condition is finally applied to cases involving various degrees of lack of awareness. Though this condition itself involves no awareness requirement, it is shown how it accounts for the degrees to which lack of awareness can excuse. It is also explained how lack of awareness fails as an excuse exactly when the agent should have known better and can be blamed for not doing so. (shrink)

We naturally attribute obligations to groups, and take such obligations to have consequences for the obligations of group members. The threat posed by anthropogenic climate change provides an urgent case. It seems that we, together, have an obligation to prevent climate catastrophe, and that we, as individuals, have an obligation to contribute. However, understood strictly, attributions of obligations to groups might seem illegitimate. On the one hand, the groups in question—the people alive today, say—are rarely fully-fledged moral agents, making it (...) unclear how they can be subjects of obligations. On the other, the attributions can rarely be understood distributively, as concerned with members’ obligations, because obligations to do something require a capacity to do it, and individual members often lack the relevant capacities. Moreover, even if groups can have obligations, it is unclear why that would be relevant for members, exactly because members often lack control over whether group obligations are fulfilled. In previous work, I have argued that a general understanding of individual obligations extends non-mysteriously to irreducibly shared obligations, rendering attributions of obligations to groups legitimate. In this paper, I spell out how the proposed account also helps us understand the relation between individual and shared obligations. Even though few individual human agents have any significant control over whether we will be successful in preventing climate catastrophe, our collective capacity to prevent catastrophe and shared preventative obligation to do so can give rise to significant individual obligations to contribute to its fulfillment. (shrink)

Moral non-cognitivists hope to explain the nature of moral agreement and disagreement as agreement and disagreement in non-cognitive attitudes. In doing so, they take on the task of identifying the relevant attitudes, distinguishing the non-cognitive attitudes corresponding to judgements of moral wrongness, for example, from attitudes involved in aesthetic disapproval or the sports fan’s disapproval of her team’s performance. We begin this paper by showing that there is a simple recipe for generating apparent counterexamples to any informative specification of the (...) moral attitudes. This may appear to be a lethal objection to non-cognitivism, but a similar recipe challenges attempts by non-cognitivism’s competitors to specify the conditions underwriting the contrast between genuine and merely apparent moral disagreement. Because of its generality, this specification problem requires a systematic response, which, we argue, is most easily available for the non-cognitivist. Building on premisses congenial to the non-cognitivist tradition, we make the following claims: (1) In paradigmatic cases, wrongness-judgements constitute a certain complex but functionally unified state, and paradigmatic wrongness-judgements form a functional kind, preserved by homeostatic mechanisms. (2) Because of the practical function of such judgements, we should expect judges’ intuitive understanding of agreement and disagreement to be accommodating, treating states departing from the paradigm in various ways as wrongness-judgements. (3) This explains the intuitive judgements required by the counterexample-generating recipe, and more generally why various kinds of amoralists are seen as making genuine wrongness-judgements. (shrink)

In this paper, we do three things. First, we put forth a novel hypothesis about judgments of moral responsibility according to which such judgments are a species of explanatory judgments. Second, we argue that this hypothesis explains both some general features of everyday thinking about responsibility and the appeal of skeptical arguments against moral responsibility. Finally, we argue that, if correct, the hypothesis provides a defense against these skeptical arguments.

This paper lists a number of puzzles for shared obligations – puzzles about the role of individual influence, individual reasons to contribute towards fulfilling the obligation, about what makes someone a member of a group sharing an obligation, and the relation between agency and obligation – and proposes to solve them based on a general analysis of obligations. On the resulting view, shared obligations do not presuppose joint agency.

Recently, a number of authors have suggested that the epistemic condition on moral responsibility makes blameworthiness much less common than we ordinarily suppose, and much harder to identify. This paper argues that such epistemically based responsibility skepticism is mistaken. Section 2 sketches a general account of moral responsibility, building on the Strawsonian idea that blame and credit relates to the agent’s quality of will. Section 3 explains how this account deals with central cases that motivate epistemic skepticism and how it (...) avoids some objections to quality of will accounts recently raised by Gideon Rosen. But an intuitive worry brought out by these objections remains. Section 4 spells out this remaining worry and argues that, like traditional metaphysical responsibility skepticism, it has its source in a non-standard explanatory perspective on action, suggesting that strategies for explaining away the intuitive pull of traditional skepticism are applicable in this case too. (shrink)

It is commonplace to attribute obligations to φ or blameworthiness for φ-ing to groups even when no member has an obligation to φ or is individually blameworthy for not φ-ing. Such non-distributive attributions can seem problematic in cases where the group is not a moral agent in its own right. In response, it has been argued both that non-agential groups can have the capabilities requisite to have obligations of their own, and that group obligations can be understood in terms of (...) moral demands on individual group members. It has also been suggested that members of groups can share responsibility for an outcome in virtue of being causally or socially connected to that outcome. This paper discusses the agency problem and argues that the most promising attempts at solutions understand group obligations and blameworthiness as grounded in demands on individual agents. (shrink)

Stephanie Collins’ Group Duties offers interesting new arguments and brings together numerous interconnected issues that have hitherto been treated separately. My critical commentary focuses on two particularly original and central claims of the book: (1) Only groups that are united under a group-level decision-making procedure can bear duties. (2) Attributions of duties to other groups should be understood as attributions of “coordination duties” to each member of the group, duties to take steps responsive to the others with a view to (...) the group’s φ-ing or express willingness to do so. In support of the first claim, Collins argues that only groups that can make decisions can bear duties, and that the ability to make decisions requires the relevant sort of decision-making procedure. I suggest that both parts of this argument remain in need of further support. I furthermore argue that Collins’ account of coordination duties gets certain kinds of cases wrong, and suggest that attributions of duties to groups without decision-making procedures are more plausibly understood as attributing shared duties. (shrink)

Skeptical worries about moral responsibility seem to be widely appreciated and deeply felt. To address these worries—if nothing else to show that they are mistaken—theories of moral responsibility need to relate to whatever concept of responsibility underlies the worries. Unfortunately, the nature of that concept has proved hard to pin down. Not only do philosophers have conflicting intuitions; numerous recent empirical studies have suggested that both prosaic responsibility judgments and incompatibilist intuitions among the folk are influenced by a number of (...) surprising factors, sometimes prompting apparently contradictory judgments. In this paper, we show how an independently motivated hypothesis about responsibility judgments provides a unified explanation of the more important results from these studies. According to this ‘Explanation Hypothesis’, to take an agent to be morally responsible for an event is to take a relevant motivational structure of the agent to be part of a significant explanation of the event. We argue that because of how explanatory interests and perspectives affect what we take as significant explanations, this analysis accounts for the puzzling variety of empirical results. If this is correct, the Explanation Hypothesis also provides a new way of understanding debates about moral responsibility. (shrink)

Examines the relevance of empirical studies of responsibility judgments for traditional philosophical concerns about free will and moral responsibility. We argue that experimental philosophy is relevant to the traditional debates, but that setting up experiments and interpreting data in just the right way is no less difficult than negotiating traditional philosophical arguments. Both routes are valuable, but so far neither promises a way to secure significant agreement among the competing parties. To illustrate, we focus on three sorts of issues. For (...) illustration, we discuss an error theory for incompatibilist intuitions proposed by Eddy Nahmias and colleagues, the role that empirical studies might have in the assessment of manipulation arguments for incompatibilism, and the suggestion that empirical studies reveal that core criteria for moral responsibility ought not to be applied invariantly across different sorts of cases. (shrink)

In her Descartes Lectures, Cheshire Calhoun argues that “responsible person” is a valuable cross-temporal status assigned by default to fellow social participants. Responsible persons, on Calhoun’s proposal, are (i) accountable, (ii) compliant with at least basic normative expectations, and (iii) disposed to take responsibility—to promote good ends in ways that are not normatively expected. The third component in particular goes beyond what is standardly discussed in debates about moral responsibility, where the relation to what is normatively expected is central. In (...) the main part of my commentary, I outline what I take to underlie normative expectations related to predictively expected acts of promoting good ends. These normative expectations are structured by pro tanto obligations to help, by evaluative autonomy, and by what I call “balancing norms,” which call on us to care about giving people and certain other values a certain comparative weight over time. Once we take this structure into account, I suggest, it is doubtful that people are assumed by default to be responsibility takers in Calhoun’s sense: what we predictively expect is also normatively expected. In addition, I propose a way of nevertheless making good on Calhoun’s suggestion that accountability, compliance responsibility, and contributions to the common good that merit gratitude are all aspects of responsibility. Finally, I suggest that what positive reactive attitudes reveal about their targets is not that they are responsibility takers, but that they are weight-givers subject to balancing norms. (shrink)

Discusses Eddy Nahmias' “Is Free Will an Illusion?”.

Many philosophers think that moral objectivism is supported by stable features of moral discourse and thinking. When engaged in moral reasoning and discourse, people behave ‘as if’ objectivism were correct, and the seemingly most straightforward way of making sense of this is to assume that objectivism is correct; this is how we think that such behavior is explained in paradigmatically objectivist domains. By comparison, relativist, error-theoretic or non-cognitivist accounts of this behavior seem contrived and ad hoc. After explaining why this (...) argument should be taken seriously (recent arguments notwithstanding), I argue that it is nevertheless undermined by considerations of moral disagreement. Even if the metaphysical, epistemic and semantic commitments of objectivism provide little or no evidence against it, and even if the alternative explanations of ‘objectivist’ traits of moral discourse and thinking are speculative or contrived, objectivism is itself incapable of making straightforward sense of these traits. Deep and widespread moral disagreement or, rather, the mere appearance of such disagreement, strongly suggests that the explanations operative in paradigmatically objective discourse fail to carry over to the moral case. Since objectivism, no less than relativism, non-cognitivism and error-theories, needs non-trivial explanations of why we behave ‘as if’ objectivism were correct, such behavior does not presently provide reason to accept objectivism. (shrink)

When is it fitting for an agent to feel guilt over an outcome, and for others to be morally indignant with her over it? A popular answer requires that the outcome happened because of the agent, or that the agent was a cause of the outcome. This paper reviews some of what makes this causal-explanatory view attractive before turning to two kinds of problem cases: cases of collective harms and cases of fungible switching. These, it is argued, motivate a related (...) but importantly different answer: What is required for fitting guilt and indignation is that the agent is relevantly implicated in that outcome: that the agent’s morally substandard responsiveness to reasons, or substandard caring, is relevantly involved in a normal explanation of it. This answer, it is further argued, makes sense because when an agent’s substandard caring is so involved, the outcome provides a lesson against such caring, a lesson central to the function of guilt and indignation. (shrink)

This paper introduces a new family of cases where agents are jointly morally responsible for outcomes over which they have no individual control, a family that resists standard ways of understanding outcome responsibility. First, the agents in these cases do not individually facilitate the outcomes and would not seem individually responsible for them if the other agents were replaced by non-agential causes. This undermines attempts to understand joint responsibility as overlapping individual responsibility; the responsibility in question is essentially joint. Second, (...) the agents involved in these cases are not aware of each other's existence and do not form a social group. This undermines attempts to understand joint responsibility in terms of actual or possible joint action or joint intentions, or in terms of other social ties. Instead, it is argued that intuitions about joint responsibility are best understood given the Explanation Hypothesis, according to which a group of agents are seen as jointly responsible for outcomes that are suitably explained by their motivational structures: something bad happened because they didn’t care enough; something good happened because their dedication was extraordinary. One important consequence of the proposed account is that responsibility for outcomes of collective action is a deeply normative matter. (shrink)

According to manipulation arguments for incompatibilism, manipulation might undermine an agent’s responsibility even when the agent satisfies plausible compatibilist conditions on responsibility. According to Sripada, however, empirical data suggest that people take manipulation to undermine responsibility largely because they think that the manipulated act is in discord with the agent’s “deep self,” thus violating the plausible compatibilist condition of deep self concordance. This paper defends Sripada’s general methodological approach but presents data that strongly suggest that, contrary to Sripada’s contention, most (...) of the effect of manipulation on attributions of moral responsibility is unmediated by worries about inadequate information or deep self discordance. Instead, it depends largely on worries that the action is ultimately explained by factors outside the agent’s control, just as proponents of manipulation arguments have proposed. More generally, data suggest that judgments of... (shrink)

Biologists are nearing the creation of the first fully synthetic eukaryotic genome. Does this mean that we still soon be able to create genomes that are parts of an existing genetic lineage? If so, it might be possible to bring back extinct species. But do genomes that are synthetically assembled, no matter how similar they are to native genomes, really belong to the genetic lineage on which they were modelled? This article will argue that they are situated within the same (...) genetic lineage. To see why requires closely examining whether material overlap between parents and offspring is a necessary feature of biological reproduction. The processes used to create synthetic genomes shows that these processes are a form of scaffolded reproduction because they use external machinery and take ownership of the material parts used to create synthetic genomes. Closely examining these processes also reveals, surprisingly, that ‘synthetic reproduction’ can take place between entities that don’t participate in the same biological lineages. 1Introduction2The Argument for Lineage-less Genomes3Synthetic Eukaryotic Chromosomes and Material Overlap4Biological Reproduction, Material, and Information5Synthetic Reproductive Processes and Their Implications. (shrink)

Attributions of what we shall call normative responsibilities play a central role in everyday moral thinking. It is commonly thought, for example, that parents are responsible for the wellbeing of their children, and that this has important normative consequences. Depending on context, it might mean that parents are morally required to bring their children to the doctor, feed them well, attend to their emotional needs, or to see to it that someone else does. Similarly, it is sometimes argued that countries (...) that emit most greenhouse gases are responsible for preventing catastrophic climate change. This responsibility might imply that these countries are morally required to take necessary steps individually and jointly to come to an agreement on and implement a workable plan, and to avoid steps that worsen the situation. More trivially, the grading of your student’s essays might be your responsibility, as might making sure there is wine at tomorrow’s picnic, and you might thus be required to see to it that essays are competently graded and suitable wine brought to the picnic. -/- Though attributions of normative responsibilities are legion, such responsibilities have received surprisingly little philosophical attention compared to its normative relatives, obligations and reasons, and compared to retrospective responsibility. This chapter hopes to improve on this situation by taking on two main tasks. The first, attempted in section 1, is to spell out the general structure of normative responsibility, in particular the relation between normative responsibilities and corresponding obligations and demands. We suggest that normative responsibilities are constituted by normative requirements that the responsible agents care appropriately about how well things go in certain regards, and that obligations generally can be seen as straightforward upshots of requirements to care. -/- The second task, taken on in section 2, is to provide an overview of prominent sources of normative responsibility and its distribution among agents. Why would the children’s wellbeing be the parents’ responsibility? Why not the neighbor’s, or the state’s, or everyone’s? Here we discuss a range of possible sources, including agents’ abilities, costs involved in taking on the responsibility in question, retrospective responsibility for the situation, promises or contracts, and certain social relationships. (shrink)

Despite recent efforts to improve on counterfactual theories of causation, failures to explain how effects depend on their causes are still manifest in a variety of cases. In particular, theories that do a decent job explaining cases of causal preemption have problems accounting for cases of causal intransitivity. Moreover, the increasing complexity of the counterfactual accounts makes it difficult to see why the concept of causation would be such a central part of our cognition. In this paper, I propose an (...) account of our causal thinking that not only explains the hitherto puzzling variety of causal judgments, but also makes it intelligible why we would employ such an elusive concept. (shrink)

Eddy Nahmias and Dylan Murray have recently argued that when people take agents to lack responsibility in deterministic scenarios, they do so because they take agents’ beliefs, desires and decisions to be bypassed, having no effect on their actions. This might seem like an improbable mistake, but the Bypass Hypothesis is bolstered by intriguing experimental data. Moreover, if the hypothesis is correct, it provides a straightforward error theory for incompatibilist intuitions. This chapter argues that the Bypass Hypothesis, although promising and (...) potentially highly significant, does not provide the best explanation of the data. Results from two new studies strongly suggest that subjects with incompatibilist intuitions do not take determinism to imply that belief, desires, and decisions are bypassed. Together with an independently motivated account of judgments of moral responsibility, the Explanation Hypothesis, they instead suggest, first, that subjects have incompatibilist intuitions because they see agents in deterministic scenarios from an explanatory perspective in which mental states and decisions provide no independent input into what happens, and, second, that this explains why subjects seem to think that these states and decisions are causally bypassed. The results also undermine the suggestion, by David Rose and Shaun Nichols, that subjects make what seems like bypass judgments because they take determinism to exclude he existence of decisions. (shrink)

A long-standing problem in understanding goal-directed systems has been the insufficiency of mechanistic explanations to make sense of them. This paper offers a solution to this problem. It begins by observing the limitations of mechanistic decompositions when it comes to understanding physical fields. We argue that introducing the field concept, as it has been developed in field theory, alongside mechanisms is able to provide an account of goal directedness in the sciences.

Motivational internalism postulates a necessary connection between moral judgments and motivation. In arguing for and against internalism, metaethicists traditionally appeal to intuitions about cases, but crucial cases often yield conflicting intuitions. One way to try to make progress, possibly uncovering theoretical bias and revealing whether people have conceptions of moral judgments required for noncognitivist accounts of moral disagreement, is to investigate non-philosophers' willingness to attribute moral judgments. A pioneering study by Shaun Nichols seemed to undermine internalism, as a large majority (...) of subjects were willing to attribute moral understanding to an agent lacking moral motivation. However, our attempts to replicate this study yielded quite different results, and we identified a number of problems with Nichols' experimental paradigm. The results from a series of surveys designed to rule out these problems show that people are more willing to attribute moral understanding than mor.. (shrink)

This paper concerns the semantic difference between strong and weak neces-sity modals. First we identify a number of explananda: their well-known in-tuitive difference in strength between ‘must’ and ‘ought’ as well as differ-ences in connections to probabilistic considerations and acts of requiring and recommending. Here we argue that important extant analyses of the se-mantic differences, though tailored to account for some of these aspects, fail to account for all. We proceed to suggest that the difference between ’ought’ and ’must’ lies (...) in how they relate to scalar and binary standards. Briefly put, must(φ) says that among the relevant alternatives, φ is selected by the relevant binary standard, whereas ought(φ) says that among the relevant al-ternatives, φ is selected by the relevant scale. Given independently plausi-ble assumptions about how standards are provided by context, this ex-plains the relevant differences discussed. (shrink)

Metaethical absolutism is the view that moral concepts have non-relative satisfaction conditions that are constant across judges and their particular beliefs, attitudes, and cultural embedding. If it is correct, there is an important sense in which parties of moral disputes are concerned to get the same things right, such that their disputes can be settled by the facts. If it is not correct, as various forms of relativism and non-cognitivism imply, such coordination of concerns will be limited. The most influential (...) support for absolutism comes from an argument with two related premises. According to the first premise, moral thinking and moral discourse display a number of features that are characteristically found in paradigmatically absolutist domains, and only partly in uncontroversially non-absolutist domains. According to the second, the best way of making sense of these features is to assume that absolutism is correct. This paper defends the prospect of a non-ad hoc, non-absolutist, explanation of these "absolutist" features, thus calling into question the second premise. But instead of attempting to directly explain why the moral domain displays these features, it attends to how they are partially displayed by paradigmatically non-absolutists judgments about taste and likelihood. Based on this, it proposes independently motivated general accounts of attributions of agreement, disagreement, correctness and incorrectness that can explain both why absolutist domains display all "absolutist" features and why these non-absolutist domains display some. Based on these accounts, it provides preliminary reasons to think that these features of moral discourse can be given a non-absolutist explanation. (shrink)

The studies we report indicate that it is possible to manipulate explicit ascriptions of consciousness by manipulating whether an agent’s behavior is deterministically caused. In addition, we explore whether this impact of determinism on consciousness is direct, or mediated by notions linked to agency – notions like moral responsibility, free will, deliberate choice, and sensitivity to moral reasons. We provide evidence of mediation. This result extends work on attributions of consciousness and their connection to attributions of agency by Adam Arico, (...) Brian Fiala, and Shaun Nichols (Arico et al. 2011, Fiala et al. 2014) and supports it against recent criticisms (e.g., Sytsma 2014). (shrink)

Central cases of moral blame suggest that blame presupposes that its target deserves to feel guilty, and that if one is blameworthy to some degree, one deserves to feel guilt to a corresponding degree. This, some think, is what explains why being blameworthy for something presupposes having had a strong kind of control over it: only given such control is the suffering involved in feeling guilt deserved. This chapter argues that all this is wrong. As evidenced by a wider range (...) of cases, blame doesn’t presuppose that the target deserves to feel guilt and doesn’t necessarily aim at the target’s suffering in recognition of what they have done. On the constructive side, the chapter offers an explanation of why, in many cases of moral blameworthiness, the agent nevertheless does deserve to feel guilt. The explanation leans on a general account of moral and non-moral blame and blameworthiness and a version of the popular idea that moral blame targets agents’ objectionable quality of will. Given the latter idea, the morally blameworthy have harmed the standing of some person or value, giving rise to obligations to give correspondingly less relative weight to their own standing, and so, sometimes, to their own suffering. (shrink)

Standard motivational internalism is the claim that by a priori or conceptual necessity, a psychological state is a moral opinion only if it is suitably related to moral motivation. Many philosophers, the authors of this paper included, have assumed that this claim is supported by intuitions to the effect that amoralists—people not suitably related to such motivation—lack moral opinions proper. In this paper we argue that this assumption is mistaken, seeming plausible only because defenders of standard internalism have failed to (...) consider the possibility that our own actual moral practice as a whole is one where moral opinions fail to motivate in the relevant way. To show this, we present a cynical hypothesis according to which the tendency for people to act in accordance with their moral opinions ultimately stems from a desire to appear moral. This hypothesis is most likely false, but we argue, on both intuitive and methodological grounds, that it is conceptually possible that it correctly describes our actual moral opinions. If correct, this refutes standard motivational internalism. Further, we propose an explanation of why many have seemingly internalist intuitions. Such intuitions, we argue, stem from the fact that standard amoralist cases allow (or even suggest) that we apprehend the putative moral opinions of amoralists as radically different from how we understand actual paradigmatic moral opinions. Given this, it is reasonable to understand them as not being moral opinions proper. However, since these intuitions rest on substantial a posteriori assumptions about actual moral opinions, they provide no substantial a priori constraints on theories of moral judgment. (shrink)

Modernity is impregnated by rationality instead of natural reason, technical intelligence, and an ever more vociferous social communication. Seemingly, this interrelationship has absorbed and dissolved the traditional knitting stuff of society, known as its social tie. This image should be incorrect and insufficient. Since about thirty years, the Western world has seen the upcoming of a social mechanism strengthening and curtailing the person, or subject, to leave a portion of his conscient faculties to others, on one side, in order to (...) be rewarded in the social field, on the other side. This is explained by means of recursion to (i) the proper explanation of the energy field, its polarity, (ii) the census/reward mechanism itself, (iii) a critical comparison with the Habermasian discourse theory, and (iv) finally and in the onset an investigation into the Chinese system, in particular the so-called Social Credit System and its circumscription. (shrink)

This paper poses a problem for traditional phylogenetics: The identity of organisms that reproduce through fission can be understood in several different ways. This prompts questions about how to differentiate parent organisms from their offspring, making vertical gene transfer unclear. Differentiating between parents and offspring stems from what I call the identity problem. How the problem is resolved has implications for phylogenetic groupings. If the identity of a particular asexual organism persists through fission, the vertical lineage on a phylogenetic tree (...) will split differently than if the identity of an organism does not survive the fission process. (shrink)

This chapter has two sections, each focusing on a distinct way in which ethical disagreement and variations in ethical judgment matter for theories of ethical thought and talk. In the first section, we look at how the variation poses problems for both cognitivist and non-cognitivist ways of specifying the nature of ethical judgments. In the second, we look at how disagreement phenomena have been taken to undermine cognitivist accounts, but also at how the seeming variation in cognitive and non-cognitive contents (...) between parties of deep ethical disagreement challenges both cognitivist and non-cognitivist accounts of disagreement itself. (shrink)

A central idea in Ruth Millikan’s biosemantics is that a representation’s content is restricted to conditions required for the normal success of actions that it has as its function to guide. This paper raises and responds to a problem for this idea. The problem is that the success requirement seems to block us from saying that epistemic modal judgments represent our epistemic circumstances. For the normal success of actions guided by these judgments seems to depend on what is actually the (...) case, not on whether or to what extent various possibilities were supported by our evidence. In response, I argue, first, that actions guided by epistemic modal judgments have as their function to implement strategies for handling epistemic circumstances, second, that the successful performance of this function requires that aspects of these circumstances obtain, and, third, that biosemantics can thus understand epistemic modal judgments as representing these aspects. The recognition of such strategic contents introduces complications; I further argue that these are benign. (shrink)

Taking Morality Seriously is David Enoch’s book-length defense of meta-ethical and meta-normative non-naturalist realism. After describing Enoch’s position and outlining the argumentative strategy of the book, we engage in a critical discussion of what we take to be particularly problematic central passages. We focus on Enoch’s two original positive arguments for non-naturalist realism, one argument building on first order moral implications of different meta-ethical positions, the other attending to the rational commitment to normative facts inherent in practical deliberation. We also (...) pay special attention to Enoch’s handling of two types of objections to non-naturalist realism, objections having to do with the possibility of moral knowledge and with moral disagreement. (shrink)

Substantial metaphysical theory has long struggled with the question of negative facts, facts capable of making it true that Valerie isn’t vigorous. This paper argues that there is an elegant solution to these problems available to anyone who thinks that there are positive facts. Bradley’s regress and considerations of ontological parsimony show that an object’s having a property is an affair internal to the object and the property, just as numerical identity and distinctness are internal to the entities that are (...) numerically identical or distinct. For the same reasons, an object’s lacking a property must be an affair internal to the object and the property. Negative facts will thus be part of any ontology of positive facts. (shrink)

There are various ways in which context matters in ethics. Most clearly, the context in which an action is performed might determine whether the action is morally right: though it is often wrong not to keep a promise, it might be permissible in certain contexts. More radically, proponents of moral particularism (see particularism) have argued that a reason for an action in one context is not guaranteed to be a reason in a different context: whether it is a reason against (...) an act that it breaks a promise or inflicts pain might depend on the particulars of the situation. In moral epistemology, Timmons (1999: Ch. 5) argues that whether a moral judgment is epistemically responsible depends both on the basic moral outlook of the moral judge and on whether the context of judgment is one of engaged moral thinking, or one of distanced, skeptical reflection. In the former, the judge’s basic moral outlook can serve to justify the judgment; not so in the latter (see epistemology, moral). -/- Our focus here, however, will be on forms of metaethical, and more precisely semantic, contextualism in moral discourse and moral thinking. According to these forms of contextualism (henceforth “metaethical contextualism,” or just “contextualism”), the meaning or truth-conditions of a moral judgment depend not only on the properties of the act it concerns, but also on features of the context in which the judgment is made, such as the standards endorsed by the moral judge or the parties of the conversation. If metaethical contextualism is correct, it might be that when two persons judge that abortions must be banned, one person’s judgment might be true whereas the other person’s is false, because they accept different fundamental norms. This would undermine the idea that there are objectively correct answers to moral questions. -/- Metaethical contextualism is supported from three directions. First, what is expressed by terms such as “good” and “ought” seems to be context-dependent when used outside ethics, being dependent on a variety of interests and concerns. One might therefore expect similar context dependence when these terms are used to express moral judgments, assuming a corresponding variety of interests and concerns in moral contexts. Second, many have thought that deep moral disagree- ments suggest that the interests and concerns behind moral judgments do vary in this way. Finally, contextualism promises to make sense of what seems to be an intrinsic yet defeasible connection between moral judgments and moral motivation, by tying the meaning or truth-conditions of moral judgments closely to interests and concerns of moral judges. At the same time, contextualism faces two broad kinds of problems: to make sense of the seemingly categorical or objective preten- sions of moral claims, and to explain why the parties to deep moral disagreement often behave as if they were disagreeing about substantive issues rather than talking past each other. In the sections that follow, we look closer at both sources of support and problems for contextualism. (shrink)

This is the third draft of a paper that aims to clarify the apparent contradictions in the views presented in certain standards and other specifications of health informatics systems, contradictions which come to light when the latter are evaluated from the perspective of realist philosophy. One of the origins of this document was Klein’s discussion paper of 2005-07-02 entitled “Conceptology vs Reality” and the responses from Smith, as well as the several hours of discussions during the 2005 MIE meeting in (...) Geneva. (shrink)

The traditional metaethical distinction between cognitivist absolutism,on the one hand, and speaker relativism or noncognitivism, on the other,seemed both clear and important. On the former view, moral judgmentswould be true or false independently on whose judgments they were, andmoral disagreement might be settled by the facts. Not so on the latter views. But noncognitivists and relativists, following what Simon Blackburn has called a “quasi-realist” strategy, have come a long way inmaking sense of talk about truth of moral judgments and itsindependence (...) of moral judges and their attitudes or standards. Thesuccess of this strategy would undermine the traditional way of understanding the distinction, and it is not obvious how it can be reformulated. In this paper, I outline the difficulty posed by quasi-realism, raise problems for some prior attempts to overcome it, and present my own suggestion, focusing on correctness conditions that are internal to the act of moral judgment. (shrink)

It is generally agreed that constructions of the form “if P, Q” are capable of conveying a number of different relations between antecedent and consequent, with pragmatics playing a central role in determining these relations. Controversy concerns what the conventional contribution of the if-clause is, how it constrains the pragmatic processes, and what those processes are. In this essay, I begin to argue that the conventional contribution of if-clauses to semantics is exhausted by the fact that these clauses introduce a (...) proposition without presenting it as true so that the consequent can be understood in relation to it. Given our cognitive interests in such non-truth-presentational introductions, conditionals will make salient the wide but nevertheless disciplined variety of contents that we naturally attribute to them; no further substantial constraints of the sorts proposed by standard theories of conditionals are needed to explain the phenomena. If this is correct, it provides prima facie evidence for a radically contextualist account of conditionals according to which conditionals have no truth-evaluable or intuitively complete content absent some contextually provided, sufficiently salient relation between antecedent and consequent. (shrink)

Al Mele’s Manipulated Agents: A Window to Moral Responsibility (OUP 2019) is an extraordinarily careful and clear little book. A central recurring element is the use of examples of radical value reversals due to manipulation. In this commentary, I discuss the relevance of these examples to a simple quality of will account of blameworthiness without explicit historical conditions. Such an account, I suggest, can fairly straightforwardly explain how value reversals might mitigate blameworthiness. But I also suggest that the intuition that (...) they completely remove blameworthiness should instead be explained away. (shrink)

Recently, contextualism about epistemic modals and predicates of taste have come under fire from advocates of assessment relativistic analyses. Contextualism, they have argued, fails to account for what we call "felicitous insensitive assessments". In this paper, we provide one hitherto overlooked way in which contextualists can embrace the phenomenon by slightly modifying an assumption that has remained in the background in most of the debate over contextualism and relativism. Finally, we briefly argue that the resulting contextualist account is at least (...) as plausible as the relativist alternative and should be carefully considered before contextualism is abandoned for relativism. (shrink)

Can experimental philosophy help us answer central questions about the nature of moral responsibility, such as the question of whether moral responsibility is compatible with determinism? Specifically, can folk judgments in line with a particular answer to that question provide support for that answer. Based on reasoning familiar from Condorcet’s Jury Theorem, such support could be had if individual judges track the truth of the matter independently and with some modest reliability: such reliability quickly aggregates as the number of judges (...) goes up. In this chapter, however, I argue, partly based on empirical evidence, that although non-specialist judgments might on average be more likely than not to get things right, their individual likelihoods fail to aggregate because they do not track truth with sufficient independence. (shrink)

Critical introduction in Swedish of Christine Korsgaard's Sources of Normativity and Self-Constitution.

In assessing the veridicality of utterances, we normally seem to assess the satisfaction of conditions that the speaker had been concerned to get right in making the utterance. However, the debate about assessor-relativism about epistemic modals, predicates of taste, gradable adjectives and conditionals has been largely driven by cases in which seemingly felicitous assessments of utterances are insensitive to aspects of the context of utterance that were highly relevant to the speaker’s choice of words. In this paper, we offer an (...) explanation of why certain locutions invite insensitive assessments, focusing primarily on ’tasty’ and ’might’. We spell out some reasons why felicitous insensitive assessments are puzzling and argue briefly that recent attempts to accommodate such assessments (including attempts by John MacFarlane, Kai von Fintel and Anthony Gillies) all fail to provide more than hints at a solution to the puzzle. In the main part of the paper, we develop an account of felicitous insensitive assessments by identifying a number of pragmatic factors that influence the felicity of assessments. Before closing, we argue that the role of these factors extend beyond cases considered in the debate about assessor-relativism and fit comfortably with standard contextualist analyses of the relevant locutions. (shrink)

The traditional metaethical distinction between cognitivist absolutism,on the one hand, and speaker relativism or noncognitivism, on the other,seemed both clear and important. On the former view, moral judgmentswould be true or false independently on whose judgments they were, andmoral disagreement might be settled by the facts. Not so on the latter views. But noncognitivists and relativists, following what Simon Blackburn has called a “quasi-realist” strategy, have come a long way inmaking sense of talk about truth of moral judgments and itsindependence (...) of moral judges and their attitudes or standards. Thesuccess of this strategy would undermine the traditional way of understanding the distinction, and it is not obvious how it can be reformulated. In this paper, I outline the difficulty posed by quasi-realism, raise problems for some prior attempts to overcome it, and present my own suggestion, focusing on correctness conditions that are internal to the act of moral judgment. (shrink)

Reviews work on moral judgment motivational internalism from the last two decades.

The study of teleology is challenging in many ways, but there is a particular challenge that makes matters worse, distorting the conceptual space that has set the terms of debate. And that is the tendency to think about teleology in terms of certain long-established dichotomies. In this paper, we examine four such dichotomies prevalent in the literature on teleology, the notions that: 1) Teleological explanations are opposed to mechanistic explanations; 2) teleology must arise from processes operating either internal to an (...) organism or external to it; 3) systems are either alive and teleological, or nonliving and not teleological; 4) humans are teleological, on account of our ability to intend, seek, prefer, etc., while other systems without these capacities are not. Here, we use our own view of goal directedness, field theory, to show for each dichotomy that there is an alternative, a view of teleology that either violates these dichotomies or demands revision of them. What this reveals is not only the dangers of dichotomous thinking, but a widespread lack of clarity about what teleology is. (shrink)