Blameworthiness,desert, and luck

Philosophers disagree about whether outcome luck can affect an agent's “moral responsibility.” Focusing on responsibility's “negative side,” some maintain, and others deny, that an action's results bear constitutively on how “blameworthy” the actor is, and on how much blame or punishment they “deserve.” Crucially, both sides to the debate assume that an actor's blameworthiness and negative desert are equally affected—or unaffected—by an action's results. This article challenges that previously overlooked assumption, arguing that blameworthiness and desert are distinct moral notions that serve distinct normative functions: blameworthiness serves a liability function (removing a bar to otherwise impermissible treatments), whereas desert serves a favoring function (contributing new value to states of affairs, or providing new reasons for responsive treatments). Having distinguished (negative) desert from blameworthiness, the article proposes a novel resolution to the outcome-luck debate: that results do not affect an agent's liability to blame, but do affect the amount and severity of blame to which the agent is justly liable, including by affecting the severity of blame that the agent deserves.     

Answerability,Blameworthiness, and History

This paper focuses on a non-volitional account that has received a good deal of attention recently, Angela Smith's rational relations view. I argue that without historical conditions on blameworthiness for the non-voluntary non-volitionist accounts like Smith’s are (i) vulnerable to manipulation cases and (ii) fail to make sufficient room for the distinction between badness and blameworthiness. Towards the end of the paper I propose conditions aimed to supplement these deficiencies. The conditions that I propose are tailored to suit non-volitional accounts of blameworthiness. Unlike some volitional historical conditions on blameworthiness, the conditions that I propose do not require that the person have exercised voluntary control (e.g., via choices or decisions) over the acquisition of her attitudes or values.     

Moral Blameworthiness and the Reactive Attitudes

In this paper, I present and defend a novel version of the Reactive Attitude account of moral blameworthiness. In Section 1, I introduce the Reactive Attitude account and outline Allan Gibbard’s version of it. In Section 2, I present the Wrong Kind of Reasons Problem, which has been at the heart of much recent discussion about the nature of value, and explain why a reformulation of it causes serious problems for versions of the Reactive Attitude account such as Gibbard’s. In Section 3, I consider some ways in which Gibbard might attempt to avoid the Wrong Kind of Reason Problem. I argue that all of these ways fail to achieve their aim and further contend that the Wrong Kind of Reason Problem cannot be solved in a sufficiently convincing manner by the widely used method of making ad hoc distinctions among kinds of properties, kinds of attitudes, and kinds of reasons. In Section 4, I sketch my own version of the Reactive Attitude account of moral blameworthiness and show that it simply avoids the Wrong Kind of Reason Problem rather than attempting to solve the problem on a piecemeal basis.     

Alternative Frankfurt-Style Counterexamples to the Principle of Alternative Possibilities

In this paper, I assume that if we have libertarian freedom, it is located in the power to choose and its exercise. Given this assumption, I then further assume a version of the Principle of Alternative Possibilities (PAP) which states that an agent is morally responsible for his choice only if he could have chosen otherwise. With these assumptions in place, I examine three recent attempts to construct Frankfurt-style counterexamples (FSCs) to PAP. I argue that all fail to undermine the intuitive plausibility of PAP.     

Blameworthiness, Vice, and The Objectivity of Morals

Abstract: The following thesis is defended: whether actions are morally required is an objective matter – that is, independent of the beliefs, intentions, etc. with which the actions are preformed. This thesis needs defending because it seems vulnerable to certain counterexamples. One approach to dealing with these counterexamples centers on the concept of blameworthiness, but this approach is flawed. An alternative approach is developed that relies on the concept of a vicious action. And although it too centers on the concept of blameworthiness, it lacks the flaws that are present in the original approach.     

Blameworthiness and constitutive control

Philosophical Studies - According to “voluntarists,” voluntary control is a necessary precondition on being blameworthy. According to “non-voluntarists,” it isn’t. I...     

Blameworthiness and the Affective Account of Blame

One of the most influential accounts of blame—the affective account—takes its cue from P.F. Strawson’s discussion of the reactive attitudes. To blame someone, on this account, is to target her with resentment, indignation, or (in the case of self-blame) guilt. Given the connection between these emotions and the demand for regard that is arguably central to morality, the affective account is quite plausible. Recently, however, George Sher has argued that the affective account of blame, as understood both by Strawson himself and by contemporary Strawsonians, is inadequate because it cannot make sense of blameworthiness. In this paper I defend the affective account of blame against several of Sher’s arguments for this conclusion. In the process, I clarify the Strawsonian account of moral responsibility, and I discuss how the affective account of blame ought to be understood and articulated.     

Manipulation and Degrees of Blameworthiness

We propose an original response to Derk Pereboom’s four-case manipulation argument. This response combines a hard-line and a soft-line. Like hard-liners, we insist that the manipulated agent is blameworthy for his wrongdoing. However, like soft-liners, we maintain that there is a difference in blameworthiness between the manipulated agent and the non-manipulated one. The former is less blameworthy than the latter. This difference is due to the fact that it is more difficult for the manipulated agent to do the right thing. We explain how we can make sense of this notion of difficulty in terms of Fischer and Ravizza’s notion of reasons-responsiveness.     

Difficulty and Degrees of Moral Praiseworthiness and Blameworthiness

In everyday life, we assume that there are degrees of blameworthiness and praiseworthiness. Yet the debate about the nature of moral responsibility often focuses on the “yes or no” question of whether indeterminism is required for moral responsibility, while questions about what accounts for more or less blameworthiness or praiseworthiness are underexplored. In this paper, I defend the idea that degrees of blameworthiness and praiseworthiness can depend in part on degrees of difficulty and degrees of sacrifice required for performing the action in question. Then I turn to the question of how existing accounts of the nature of moral responsibility might be seen to accommodate these facts. In each case of prominent compatibilist and incompatibilist accounts that I consider, I argue that supplementation with added dimensions is required in order to account for facts about degrees of blameworthiness and praiseworthiness. For example, I argue that the reasons‐responsiveness view of Fischer and Ravizza (1998) requires supplementation that takes us beyond even fine‐grained measures of degrees of reasons‐responsiveness in order to capture facts about degrees of difficulty (contrary to the recent attempt by Coates and Swenson (2013) to extend the reasons‐responsiveness view by appealing to such measures). I conclude by showing that once we recognize the need for these additional parameters, we will be in a position to explain away at least some of the appeal of incompatibilist accounts of moral responsibility.     

Frankfurt-Pairs and Varieties of Blameworthiness: Epistemic Morals

I start by using “Frankfurt-type” examples to cast preliminary doubt on the “Objective View” - that one is blameworthy for an action only if that action is objectively wrong, and follow by providing further arguments against this view. Then I sketch a replacement for the Objective View whose core is that one is to blame for performing an action, A, only if one has the belief that it is morally wrong for one to do A, and this belief plays an appropriate role in the etiology of one's A-ing. I next defend this core against recently advanced objections and then show how it helps with defusing a skeptical challenge from the direction of causal determinism against blameworthiness. Finally, I exploit the core to isolate an analogous epistemic core for nonmoral but “normative” varieties of blameworthiness. This revised version was published online in July 2006 with corrections to the Cover Date.     

Deliberation,Reasons, and Alternatives

A plausible constraint on normative reasons to act is that it must make sense to use them as premises in deliberation. I argue that a central sort of deliberation – what Bratman calls partial planning – is question‐directed: it is over, and aims to resolve, deliberative questions. Whether it makes sense to use some consideration as a premise in deliberation in a case of partial planning can vary with the deliberative question at issue. I argue that the best explanation for this is that reasons are contrastive or relativized to deliberative questions.     

选择、自我表达与选择扩散效应

自我表达会影响西方人的态度, 产生选择扩散效应。国外相关的跨文化研究发现东方人不存在该效应。通过4个实验研究中国文化下自我表达对选择态度的影响, 发现选择方式(主动、被动)和自我表达形式(直接、间接)对选择态度产生影响。无论是自己的主动选择还是强加的被动选择, 直接的自我表达会增加对所获对象的喜爱程度, 表现为对获得性的肯定。研究者认为, 两种选择方式下不同的心理加工过程导致了这种获得性：直接表达使个人态度暴露在外, 进行主动选择时要对他人的给予做出肯定回应; 而进行被动选择时, 人们要减缓因利益受损可能导致的失调, 同时中国文化下的面子策略也使人们增加对所获对象的喜爱程度。不过, 间接的自我表达对选择态度的影响不明显。研究者认为, 多个影响因素的相互消长使选择态度得以维持。