Moral Competence, Moral Blame, and Protest

I argue that wrongdoers may be open to moral blame even if they lacked the capacity to respond to the moral considerations that counted against their behavior. My initial argument turns on the suggestion that even an agent who cannot respond to specific moral considerations may still guide her behavior by her judgments about reasons. I argue that this explanation of a wrongdoer’s behavior can qualify her for blame even if her capacity for moral understanding is impaired. A second argument is based on the observation that even when a blameworthy wrongdoer could have responded to moral considerations, this is often not relevant to her blameworthiness. Finally, I argue against the view that because blame communicates moral demands, only agents who can be reached by such communication are properly blamed. I contend that a person victimized by a wrongdoer with an impaired capacity for moral understanding may protest her victimization in a way that counts as a form of moral blame even though it does not primarily express a moral demand or attempt to initiate moral dialogue.     

Counterfactuals and Causal Explanation

This article defends the use of interventionist counterfactuals to elucidate causal and explanatory claims against criticisms advanced by James Bogen and Peter Machamer. Against Bogen, I argue that counterfactual claims concerning what would happen under interventions are meaningful and have determinate truth values, even in a deterministic world. I also argue, against both Machamer and Bogen, that we need to appeal to counterfactuals to capture the notions like causal relevance and causal mechanism. Contrary to what both authors suppose, counterfactuals are not “unscientific”—a substantial tradition within statistics and the causal modelling literature makes heavy use of them.     

Situationism, Moral Responsibility and Blame

In Moral philosophy meets social psychology, Gilbert Harman argues that social psychology can educate folk morality to prevent us from committing the ‘fundamental attribution error,’ i.e. ‘the error of ignoring situational factors and overconfidently assuming that distinctive behaviour or patterns of behaviour are due to an agent’s distinctive character traits’ (Harman, Proceedings of the Aristotelian Society, 99, 315–331, 1999). An overview of the literature shows that while situationists unanimously agree with Harman on this point, they disagree on whether we also tend to commit a kind of fundamental attribution error with respect to moral responsibility and blame. Do we also tend to ignore situational factors and overconfidently assume that people are morally responsible and blameworthy for their distinctive patterns of wrongful behaviour? Very few scholars have addressed this issue, and none has ever given a comprehensive account of moral responsibility and blame from a situationist perspective. In this paper, I argue that situationist social psychology impugns subjective theories of responsibility and blame which focus on the agent’s inner states and supports an objective theory—namely, the standard of the reasonable person. I defend this standard as a tool for moral appraisal, and then I refute the common misperception that this approach lets most perpetrators off the hook and poses a threat to society.     

Causal Explanation and Explanatory Selection

It is observed that in ordinary everyday causal explanations often just one causal factor is mentioned. One causal factor carries the explanatory burden, even if there are several causal factors that are responsible for the event to be explained. This paper deals with the question of how to account for this explanatory selection. I argue for a pragmatic stance towards explanation, that we must attend to the question–answer situation as a whole and the context of the explanation. The context of an explanation includes the inquirer's and the explainer's beliefs and presuppositions relevant for the explanation-seeking question, and these are encoded in a reference class. Furthermore I argue that the explanation-giving answer contains an implicit counterfactual claim, the explanation-giving counterfactual. The solution to the problem of explanatory selection is to be found in the presuppositions encoded by the reference class and the eg-counterfactual. In short we select as explanatory that factor which, together with the presupposition encoded in the reference class we believe will make the eg-counterfactual true. This revised version was published online in June 2006 with corrections to the Cover Date.     

Interpersonal Judgments: Moral Responsibility and Blame

A deterministic perspective, believing choices are a function of hereditary and environmental factors, could theoretically impact perceived moral responsibility and lead to decreased blame in judging others. However, little consistent support has been found relating individual differences in deterministic attitudes to blame/tolerance for others. Perhaps, though, providing information regarding past background hardships affecting an individual's current lifestyle could potentially mediate harsh moralistic judgments of that individual. In the two studies reported here, we further explored the relation of free will/determinism scales to attitudes toward others as well as the effect of manipulating background information on the assignment of blame. As in previous research, little support was found for the relation of deterministic attitudes to tolerance toward others. However, judgments following manipulated information about hypothetical target persons supported the conclusion that target individuals are blamed less and given more sympathy if more information related to previous hardships is provided. In addition, in the second study perceived similarity to a target individual was associated with decreased blame/greater sympathy for a target with alcohol abuse problems.     

Scientific Explanation and Moral Explanation*

Moral philosophers are, among other things, in the business of constructing moral theories. And moral theories are, among other things, supposed to explain moral phenomena. Consequently, one's views about the nature of moral explanation will influence the kinds of moral theories one is willing to countenance. Many moral philosophers are (explicitly or implicitly) committed to a deductive model of explanation. As I see it, this commitment lies at the heart of the current debate between moral particularists and moral generalists. In this paper I argue that we have good reasons to give up this commitment. In fact, I show that an examination of the literature on scientific explanation reveals that we are used to, and comfortable with, non‐deductive explanations in almost all areas of inquiry. As a result, I argue that we have reason to believe that moral explanations need not be grounded in exceptionless moral principles.     

Testing Credit and Blame Attributions as Explanation for Choices under Ambiguity

People make decisions every day based on their estimates of the chances of various events occurring. By their very nature, these subjective estimates are less certain, and thus more ambiguous, than objective probabilities such as those associated with roulette wheels or lotteries. In two experimental studies, we investigate choices between bets on the decision maker′s knowledge versus bets on a lottery with the same chance of winning. In Study 1, we partially replicate the Heath and Tversky (1991) finding that subjects have an increasing preference for betting on their own knowledge over the matched-chance lottery as probability increases. We also discover a significant minority of subjects who exhibit the opposite pattern and prefer the lottery as probability increases. In addition, we explicitly test the subjects′ attributions about the credit they would feel for a win and the blame they would feel for a loss, and these attributions do provide some explanation for their choice behavior. In Study 2, we manipulate knowledge and accountability, in an attempt to heighten the attributions of credit and blame, and we replicate the findings.     

The Logic of Causal Explanation An Axiomatization

Three-valued (strong-Kleene) modal logic provides the foundation for a new approach to formalizing causal explanation as a relation between partial situations. The approach makes fine-grained distinctions between aspects of events, even between aspects that are equivalent in classical logic. The framework can accommodate a variety of ontologies concerning the relata of causal explanation. I argue, however, for a tripartite ontology of objects corresponding to sentential nominals: facts, tropes (or facta or states of affairs), and situations (or events). I axiomatize the relations and use canonical models to demonstrate completeness.     

A Unified Account of the Moral Standing to Blame

Recently, philosophers have turned their attention to the question, not when a given agent is blameworthy for what she does, but when a further agent has the moral standing to blame her for what she does. Philosophers have proposed at least four conditions on having “moral standing”: 1. One's blame would not be “hypocritical”. 2. One is not oneself “involved in” the target agent's wrongdoing. 3. One is warranted in believing that the target is indeed blameworthy for the wrongdoing. 4. The target's wrongdoing is some of “one's business”. These conditions are often proposed as both conditions on one and the same thing, and as marking fundamentally different ways of “losing standing”. Here I call these claims into question. First, I claim that conditions (3) and (4) are simply conditions on different things than are conditions (1) and (2). Second, I argue that condition (2) reduces to condition (1): when “involvement” removes someone's standing to blame, it does so only by indicating something further about that agent, viz., that he or she lacks commitment to the values that condemn the wrongdoer's action. The result: after we clarify the nature of the non‐hypocrisy condition, we will have a unified account of moral standing to blame. Issues also discussed: whether standing can ever be regained, the relationship between standing and our “moral fragility”, the difference between mere inconsistency and hypocrisy, and whether a condition of standing might be derived from deeper facts about the “equality of persons”.     

Moral Explanation and the Special Sciences

Discussion of moral explanation has reached animpasse, with proponents of contemporaryethical naturalism upholding the explanatoryintegrity of moral facts and properties, andopponents – including both anti-realists andnon-naturalistic realists – insisting thatsuch robustly explanatory pretensions as moraltheory has be explained away. I propose thatthe key to solving the problem lies in thequestion whether instances of moral propertiesare causally efficacious. It is argued that,given the truth of contemporary ethicalnaturalism, moral properties are causallyefficacious if the properties of the specialsciences are. Certain objections are rebuttedinvolving the nature of causation, on the onehand, and putative special features of themoral realm, on the other.     

Deviant Causal Chains and the Irreducibility of Teleological Explanation

Abstract: We typically explain human action teleologically, by citing the action's goal or purpose. However, a broad class of naturalistic projects within the philosophy of mind presuppose that teleological explanation is reducible to causal explanation. In this paper I argue that two recently suggested strategies - one suggested by Al Mele and the other proposed by John Bishop and Christopher Peacocke - fail to provide a successful causal analysis of teleological explanation. The persistent troubles encountered by the reductive project suggest that teleological explanations are irreducible and that the naturalistic accounts of mind and agency should be called into question.     

Absence Causation and a Liberal Theory of Causal Explanation

For the framework of event causation—i.e. the framework according to which causation is a relation between events—absences or omissions pose a problem. Absences, it is generally agreed, are not events; so, under the framework of event causation, they cannot be causally related. But, as a matter of fact, absences are often taken to be causes or effects. The problem of absence causation is thus how to make sense of causation that apparently involves absences as causes or effects. In an influential paper, Helen Beebee offers a partial solution to the problem by giving an account of causation by absence (i.e. causation in which absences are supposed to be causes). I argue that Beebee's account can be extended to cover causation of absence (i.e. causation in which absences are supposed to be effects) as well. More importantly, I argue that the extended Beebeeian account calls for a major modification to David Lewis's theory of causal explanation, usually taken as standard. Compared to the standard theory, the result of this modification, which I shall call ‘the liberal theory of causal explanation’, has, among other things, the advantage of being able to accommodate causal explanations in which the explananda are not given in terms of events.     

The Causal Closure of Physics: An Explanation and Critique

Bistable, autonomously growing and self‐maintaining dynamical systems possess a new mathematical and applicational aspect: they can switch toward (physical) existence. Larger dynamical systems containing such flip‐flops as subsystems are frequent. The mathematical prototype is a special type of Z₂‐networks, termed a competence automaton. A chemical implementation is the ‘magic soup.’ It constitutes a general model for life‐type evolution processes including economic evolution.     

The Causal and Unification Approaches to Explanation Unified—Causally

Two major modern accounts of explanation are the causal and the unification accounts. My aim in this paper is to provide a kind of unification of the two, by using the central technical apparatus of the unification account to solve a central problem faced by the causal account, namely, the problem of determining which parts of a causal network are explanatorily relevant to the occurrence of an explanandum. The result is a causal account of explanation that has many of the advantages of the unification account.     

Causal and Moral Responsibility of Victims of Rape and Robbery

Four experimental studies of attribution in a criminal situation used a 2⁴ ANOVA design with three common independent variables, namely, type of crime, time of crime, and victim's prior experience of crime, all three manipulated through a passage describing an incident of crime involving a male criminal and a female victim, and one common dependent measure which was length of imprisonment recommended for the criminal. The fourth independent variable was subject's sex in the first two experiments and instructionally manipulated female subject's involvement (objective or identifying female subject) in the last two experiments. The second dependent measure was fault attributed to the victim in the first and third experiments and perceived likelihood of crime in the second and fourth experiments. The subjects were undergraduate students of the University of Bombay, 15 per cell in each experiment. Female subjects were more punitive toward the criminal than male subjects, especially in the case of rape, and the rapist received a longer sentence than the robber, especially from female subjects. Identifying female subjects tended to recommend a longer sentence than objective female subjects. Female subjects attributed less fault to the victim and perceived greater likelihood of crime than male subjects and identifying female subjects attributed somewhat less fault to the victim than did objective female subjects. The robbery victim was attributed more fault than the rape victim. Whereas previous experience of similar victimization increased attributed victim's fault, a late hour enhanced both attributed victim's fault and perceived likelihood of crime. These findings are discussed with respect to a theoretical distinction between causal and moral responsibility as represented by the likellhood and fault measures, respectively.     

The Explanation Proffering Norm of Moral Assertion

In recent years, much attention has been given to the epistemic credentials of belief based on moral testimony. Some people think pure moral deference is wrong, others disagree. It comes as a surprise, however, that while the epistemic responsibilities of the receiver of moral testimony have been closely scrutinized, little to no discussion has focused on the epistemic duties of the speaker. This paper aims to supply this lack: it defends a function-first account of the normativity of moral assertion. According to this view, in virtue of its function of reliably generating understanding in the audience, a moral assertion that p needs be knowledgeable and accompanied by a contextually appropriate explanation why p.