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2014, Philosophical Analysis
The goal of this paper is to suggest that theoretical thinking with respect to metaphysical determinations or indeterminations is not the appropriate realm for attributing moral responsibility. On the contrary, judgments that attribute moral responsibility (S is responsible for...) depend on the possibility that a rational narrative be built. Agents are capable of forging their future actions, as well as of reflecting upon past actions. With this it will also be shown how we assume control of our behavior because we ignore whether actions are the result of causality or chance. It is claimed that contexts determine the degree of causal demand in narratives that attribute moral responsibility. In order to construct this type of narrative one must focus on a specific link in the causal chain of explanations. If context alone is not demanding enough so as to require that theoretical reflections strive for the ultimate foundation of our actions, then the agent may be considered responsible for his behavior.
2016
The goal of this paper is to suggest that theoretical thinking with respect to metaphysical determinations or indeterminations is not the appropriate realm for attributing moral responsibility. On the contrary, judgments that attribute moral responsibility (S is responsible for...) depend on the possibility that a rational narrative be built. Agents are capable of forging their future actions, as well as of reflecting upon past actions. With this it will also be shown how we assume control of our behavior because we ignore whether actions are the result of causality or chance. It is claimed that contexts determine the degree of causal demand in narratives that attribute moral responsibility. In order to construct this type of narrative one must focus on a specific link in the causal chain of explanations. If context alone is not demanding enough so as to require that theoretical reflections strive for the ultimate foundation of our actions, then the agent may be considered responsib...
2012
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.
Recent work in experimental philosophy shows that folk intuitions about moral responsibility are sensitive to a surprising variety of factors. Studies by Nichols and Knobe (2007) suggest that whether people take agents to be responsible for their actions in a deterministic scenario depends on whether these actions are described abstractly or concretely, and on how serious moral transgression these actions seem to represent. Studies by Nahmias et. al. (2007) show that the kind of determinism involved can affect assignments of responsibility. When deterministic scenarios were described using reductionist explanations of action, subjects were significantly less prone to ascribe responsibility than when the deterministic laws were described as involving ordinary psychological concepts. Finally, a study by Knobe (2003) suggests that people are significantly more inclined to hold an agent responsible for bringing about bad side effects than for bringing about good side effects when the agent just doesn’t care about these side effects. Elsewhere (Björnsson & Persson ms), we have presented an analysis of our everyday concept of moral responsibility that provides a unified explanation of paradigmatic cases of moral responsibility, accounting for the force of both typical excuses and the most influential skeptical arguments against moral responsibility or for incompatibilism. In this article, we suggest that it also explains the divergent and apparently incoherent set of intuitions revealed by these new studies. If our hypothesis is correct, the surprising variety of judgments stems from a unified concept of moral responsibility. Björnsson, G.; Persson, K. (ms) The Explanatory Component of Moral Responsibility. Forthcoming in Noûs Knobe, J. (2003) Intentional Action and Side Effects in Ordinary Language. Analysis 63, pp.190–93. Nahmias, E.; Coates, J.; Kvaran. T. (2007) Free will, moral responsibility, and mechanism: experiments on folk intuitions. Midwest studies in Philosophy XXXI Nichols, S.; Knobe, J. (2007) Moral responsibility and determinism: the cognitive science of folk intuitions. Noûs 41:4, 663-685
Responsibility—The Epistemic Condition
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.
Erkenntnis, 2017
Some have argued that our intuitive reactions to a number of cases of moral responsibility can only be preserved at the expense of a unified account of moral responsibility for acts and omissions. I argue against this conclusion, proposing that a plausible condition on responsibility, the Causal Condition can, when properly elaborated, justify the relevant intuitive data.
In the paper, I try to cast some doubt on traditional attempts to defi ne, or explicate, moral responsibility in terms of deserved praise and blame. Desert-based accounts of moral responsibility, though no doubt more faithful to our ordinary notion of moral responsibility, tend to run into trouble in the face of challenges posed by a deterministic picture of the world on the one hand and the impact of moral luck on human action on the other. Besides, grounding responsibility in desert seems to support ascriptions of pathological blame to agents trapped in moral dilemmas as well as of excess blame in cases of joint action. Desert is also notoriously diffi cult, if not impossible, to determine (at least with suffi cient precision). And fi nally, though not least important, recent empirical research on people's responsibility judgments reveals our common-sense notion of responsibility to be hopelessly confused and easily manipulated.
Canadian Journal of Law & Jurisprudence, 2015
According to the conventional view, causal and moral responsibility have a strict hierarchical relationship. Determining causal responsibility comes first; then we sort through the factors to which we have assigned causal responsibility and determine which, if any, should be assigned moral responsibility too. Moral inquiry accordingly stands not only apart but also above causal inquiry. But I am going to argue that this way of looking at causal and moral responsibility is a mistake. Rather than being separate and independent inquires with different purposes and concerns, I am going to argue that finding causal responsibility actually entails finding moral responsibility even when there is no evidence of what we would call traditional fault. Indeed, I am going to argue we cannot find someone causally responsible without finding them morally responsible too.
: This article sets out a notion of moral responsibility that incorporates the central features of the answerability conception advocated by T. M Scanlon, Hilary Bok, and Angela Smith, and of Michael McKenna’s more specific conversational account, but which excludes any notion of desert, whether basic or non-basic. The point of blaming and praising on this notion largely forward-looking: its main objectives are protection, reconciliation, and moral formation. Agents are blameworthy and praiseworthy by virtue of being appropriate recipients of blame and praise given these aims. Blaming on this conception can involve causing harm, but the justifiability of such harming does not reintroduce the legitimacy of desert. The resulting notion of moral responsibility is immune to any threat from the causal determination of action.
The paper attempts to explicate and justify the position I call ‘Agency Incompatibilism’ – that is to say, the view that agency itself is incompatible with determinism. The most important part of this task is the characterisation of the conception of agency on which the position depends; for unless this is understood, the rationale for the position is likely to be missed. The paper accordingly proceeds by setting out the orthodox philosophical position concerning what it takes for agency to exist, before going on to explain why and how that orthodoxy should be challenged. The relations between my own views and those of others writing on the issues of free will and moral responsibility, in three crucial and inter-connected areas are then explored. These are (1) the question how animals should figure in the philosophy of action; (2) the question what the lesson is of ‘Frankfurt-style’ examples; and (3) the distinction between so-called ‘leeway’ incompatibilism and ‘source’ incompatibilism. The paper moves on to consider and respond to various objections to Agency Incompatibilism, including the claim that to embrace the conception of agency that makes incompatibilism plausible is to beg the question against the compatibilist, and also the worry that determinism is an empirical thesis which ought not to be straightforwardly falsifiable by such a priori reasoning as Agency Incompatibilism appears to involve. I also try to rebut the worry that Agency Incompatibilism is committed to the existence of an unintelligible and/or naturalistically impossible variety of irreducible agent causation.
This paper presents a puzzle about moral responsibility. The problem is based upon the indeterminacy of relevant reference classes as applied to action. After discussing and rejecting a very tempting response I propose moral contextualism instead, that is, the idea that the truth value of judgments of the form "S is morally responsible for x" depends on and varies with the context of the attributor who makes that judgment. Even if this reply should not do all the expected work it is a first step.
Philosophy Compass, 2007
In this article I examine the relation between causation and moral responsibility. I distinguish four possible views about that relation. One is the standard view: the view that an agent's moral responsibility for an outcome requires, and is grounded in, the agent's causal responsibility for it. I discuss several challenges to the standard view, which motivate the three remaining views. The final viewthe view I argue for -is that causation is the vehicle of transmission of moral responsibility. According to this view, although moral responsibility does not require causation, causation still grounds moral responsibility.
Most people would agree that a small child, or a cognitively impaired adult, is less responsible for their actions, good or bad, than an unimpaired adult. But how do we explain this difference, and how far can anyone be praised or blamed for what they have done? This introductory text explores some of the key questions shaping current philosophical debates about moral responsibility, including: • What is free will and is it required for moral responsibility? • Can a bad upbringing undermine blameworthiness? • Can we be blamed for having bad characters? • Is it fair to blame people for doing what they believe is right? • Are psychopaths open to blame? • Are there grounds for skepticism about moral responsibility?
Philosophy and Phenomenological Research, Vol. 82, No. 2, 2011
Our aim in this paper is to put the concept of moral responsibility under a microscope. At the lowest level of magnification, it appears unified. But Gary Watson has taught us that if we zoom in, we will find that moral responsibility has two faces: attributability and accountability. 1 It is one thing to talk about the connection the agent has with her action;
2017
I will challenge the manipulation argument, arguing that the moral responsibility and determinism are incompatible. The first premise states that manipulated agents are not responsible. By examining this intuition it will turn out that this statement can be traced back to the manipulators themselves, who intentionally set up a plan against their subjects. The second premise, which states that there is no difference between determinism and manipulation concerning responsibility, will be claimed to be false. In deterministic worlds, actions are determined by blind causation. However, under the manipulation theory, agents are determined by the manipulator. I claim that the first premise is true, but the second premise is false. We find different concepts of causation in deterministic and manipulated situations accounting for why agents are responsible in determinism but not under manipulation.
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