I argue that unless belief is voluntary in a very strict sense – that is, unless credence is simply under our direct control – there can be no practical reasons to believe. I defend this view against recent work by Susanna Rinard. I then argue that for very similar reasons, barring the truth of strict doxastic voluntarism, there cannot be epistemic reasons to act, only purely practical reasons possessed by those whose goal is attaining knowledge or justified belief.

It is widely agreed that benevolence is not the whole of the moral life, but it is not as widely appreciated that benevolence is an irreducible part of that life. This paper argues that Kantian efforts to characterize benevolence, or something like it, in terms of reverence for rational agency fall short. Such reverence, while credibly an important part of the moral life, is no more the whole of it than benevolence.

I argue that despite it being said often that the concept of personal autonomy is important for grounding moral responsibility and in applied ethics, a certain type of theories of autonomy and identification, descended from the work of Harry Frankfurt starting 1971, are not relevant in an obvious way to either moral responsibility or applied ethics.

I argue that when it comes to understanding other people, humans have a problem that involves a combination of poor imagination and excessive trust in this imagination. Often, the problem has to do with what I call "runaway simulation" - clinging to the assumption that another person resembles you despite glaring counter-evidence. I then argue that the same type of problem appears intra-personally, as we fail miserably to imagine potential and future selves. Finally, I argue that this fact goes a (...) long way to explain the phenomenology of many transformative experiences, an explanation that does not require a special kind of knowledge to exist along the lines of "knowing what it's like". (shrink)

This chapter explores how far one can go accounting for the moral responsibility implications of several unusual mental conditions using a parsimonious quality-of-will account that relies on the way we talk about moral responsibility in more mundane situations. By contrasting situations involving epistemic irrationality versus cognitive impairment, it becomes clear that the presence of those often (but not always) excuses actions performed by unusual agents. The discussion turns to cases of clinical depression and sketches a way for quality-of-will accounts to (...) approach them. It is also argued that of some of these mental conditions, there is no particular reason to think that they excuse. There is also an argument against regarding the concept "mental disorder" and current DSM categories as critical to agency theory. (shrink)

While Neo-Aristotelians argue quite plausibly that it is hard to get to eudaemonia if one is wicked, I argue that they fail to show that the seeker of flourishing has a reason to become virtuous (as opposed to morally mediocre).