On a neglected feature of moral agency

Two conditions have been thought necessary and sufficient for a person to be morally responsible. The first is a control condition: an agent must control the actions for which she is held responsible. The second is an epistemic condition: an agent must know, or have the right kind of cognitive relationship to, the relevant features of what she is doing. Debate about moral responsibility among contemporary philosophers can be neatly divided into two circles, with each circle attending narrowly to one of these two conditions. I argue that these separate debates should not be had so separately. The two conditions on moral responsibility interact in a way that has been neglected. An agent's possession of knowledge, and her capacity to attain knowledge, increase that agent's control in a sense relevant to the control condition on moral responsibility. Conversely, an agent's control of her actions can be used to acquire knowledge in a sense relevant to the epistemic condition on moral responsibility. It is in this way that a sort of feedback loop arises between the epistemic condition and the control condition—each is capable of augmenting the degree to which their possessor satisfies the other. I argue that this interaction has important implications for each debate.     

Rule-following, ideal conditions and finkish dispositions

This paper employs some outcomes (for the most part due to David Lewis) of the contemporary debate on the metaphysics of dispositions to evaluate those dispositional analyses of meaning that make use of the concept of a disposition in ideal conditions. The first section of the paper explains why one may find appealing the notion of an ideal-condition dispositional analysis of meaning and argues that Saul Kripke’s well-known argument against such analyses is wanting. The second section focuses on Lewis’ work in the metaphysics of dispositions in order to call attention to some intuitions about the nature of dispositions that we all seem to share. In particular, I stress the role of what I call ‘Actuality Constraint’. The third section of the paper maintains that the Actuality Constraint can be used to show that the dispositions with which ideal-condition dispositional analyses identify my meaning addition by ‘+’ do not exist (in so doing, I develop a suggestion put forward by Paul Boghossian). This immediately implies that ideal-condition dispositional analyses of meaning cannot work. The last section discusses a possible objection to my argument. The point of the objection is that the argument depends on an illicit assumption. I show (1) that, in fact, the assumption in question is far from illicit and (2) that even without this assumption it is possible to argue that the dispositions with which ideal-condition dispositional analyses identify my meaning addition by ‘+’ do not exist.     

Effects of Manipulation on Attributions of Causation,Free Will,and Moral Responsibility

If someone brings about an outcome without intending to, is she causally and morally responsible for it? What if she acts intentionally, but as the result of manipulation by another agent? Previous research has shown that an agent's mental states can affect attributions of causal and moral responsibility to that agent , but little is known about what effect one agent's mental states can have on attributions to another agent. In Experiment 1, we replicate findings that manipulation lowers attributions of responsibility to manipulated agents. Experiments 2–7 isolate which features of manipulation drive this effect, a crucial issue for both philosophical debates about free will and attributions of responsibility in situations involving social influence more generally. Our results suggest that “bypassing” a manipulated agent's mental states generates the greatest reduction in responsibility, and we explain our results in terms of the effects that one agent's mental states can have on the counterfactual relations between another agent and an outcome.     

Preschool Children's Understanding of Conflicting Desires

This study examines the conditions under which 3-year-olds can use the desires of others to predict others' behavior. In Study 1, children were highly successful in predicting the actions of an agent based on that agent's desires when they were explicitly told about the agent's desires, even when the agent's desires were strongly different from the children's own. Study 2 showed that 3-year-olds could also predict the actions of an agent when they had to infer the agent's desires from the previous good and bad experiences of the agent and from information about the agent's general behavioral preferences. Studies 3 and 4 demonstrated that children had difficulty predicting an agent's behavior when they both had to infer the desire of the agent and this desire conflicted with their own desires. These results suggest that preschoolers' desire reasoning is sophisticated but also may be influenced by the processing demands of the task.     

The true and the false

A dispositional property is a tendency, or potency, to manifest some characteristic behaviour in some appropriate context. The mainstream view in the twentieth century was that such properties are to be explained in terms of more fundamental non-dispositional properties, together with the laws of nature. In the last few decades, however, a rival view has become popular, according to which some properties are essentially dispositional in nature, and the laws of nature are to be explained in terms of these fundamental dispositions. The supposed ability of fundamental dispositions to ground natural laws is one of the most attractive features of the dispositional essentialist position. In this paper, however, I cast doubt on the ability of dispositional essences to ground the laws of nature. In particular I argue that the dispositional essentialist position is not able to coherently respond—sympathetically or otherwise—to Cartwright's challenge that there are no true general laws of nature.     

On having very long arms: how the availability of technological means affects moral cognition

Modern technological means allow for meaningful interaction across arbitrary distances, while human morality evolved in environments in which individuals needed to be spatially close in order to interact. We investigate how people integrate knowledge about modern technology with their ancestral moral dispositions to help relieve nearby suffering. Our first study establishes that spatial proximity between an agent's means of helping and the victims increases people's judgement of helping obligations, even if the agent is constantly far personally. We then report and meta-analyse 20 experiments elucidating the cognitive mechanisms behind this effect, which include inferences of increased efficaciousness and personal involvement. Implications of our findings for the scientific understanding of ancestral moral dispositions in modern environments are discussed, as well as suggestions for how these insights might be exploited to increase charitable giving. Our meta-analysis provides a practical example for how aggregating across all available data, including failed replication attempts, allows conclusions that could not be supported in single experiments.     

Rationality and the structure of human memory

A tacit and highly idealized model of the agent's memory is presupposed in philosophy. The main features of a more psychologically realistic duplex (orn-plex) model are sketched here. It is argued that an adequate understanding of the rationality of an agent's actions is not possible without a satisfactory theory of the agent's memory and of the trade-offs involved in management of the memory, particularly involving “compartmentalization” of the belief set. The discussion identifies some basic constraints on the organization of knowledge representations in general.     

Basic‐Know And Super‐Know

Sometimes a proposition is ‘opaque’ to an agent: (s)he doesn't know it, but (s)he does know something about how coming to know it should affect his or her credence function. It is tempting to assume that a rational agent's credence function coheres in a certain way with his or her knowledge of these opaque propositions, and I call this the ‘Opaque Proposition Principle’. The principle is compelling but demonstrably false. I explain this incongruity by showing that the principle is ambiguous: the term ‘know’ as it appears in the principle can be interpreted in two different ways, as either basic‐know or super‐know. I use this distinction to construct a plausible version of the principle, and then to similarly construct plausible versions of the Reflection Principle and the Sure‐Thing Principle.     

Identification,Meaning, and the Normativity of Social Roles

Abstract: We are all familiar with the way in which social roles, such as mother, father, professor, club football coach, citizen, and so on, confront us with clusters of duties that purport to bind us. Though we generally experience these role‐duties as normatively binding, we might question this. What reason do role‐occupants have for conforming to the duties that define their roles? I argue that the agent who identifies with her role thereby has a weighty and important justificatory reason for conforming to the role's defining duties: namely, the identifying agent realizes the fundamental goods of meaning and self‐determination by doing so. This is an important normative ground of role‐duties because it, unlike the grounds of natural duty or voluntary assumption, ensures that the duties it grounds are not alien impositions but rather are elements of the identifying agent's wellbeing. I also argue that role‐identification provides a reason that shares many of the characteristics of a moral reason, and I argue that role‐identification in tandem with the principle of fair play grounds a moral duty to conform to one's role‐duties.     

Zebras,Intransigence & Semantic Apocalypse: Problems for Dispositional Metasemantics

Complete information dispositional metasemantics says that our expressions get their meaning in virtue of what our dispositions to apply those terms would be given complete information. The view has recently been advanced and argued to have a number of attractive features. I argue that that it threatens to make the meanings of our words indeterminate and doesn’t do what it was that made a dispositional view attractive in the first place.     

Akrasia,practical reason,and the diversity of motivation: A new defense of tripartition

In akrasia, an agent intentionally acts against her own judgment about what it is best to do. This presents many puzzles for the understanding of human motivation. The Socrates of Plato's Protagoras, for example, denies this is possible because he claims that all action is motivated by an agent's belief about what is best. Plato himself seems to reject this view in the Republic, appealing to three distinct sources of motivation. This paper takes Plato's side in the general debate, arguing for a new tripartite moral psychology. Because the akratic acts for a reason but against the conclusion of her practical reasoning, there must be a way of acting for reasons other than through reasoning about them. This way is desire. But once there is a division between reason and desire, a third capacity is needed to solve conflicts that can arise between them, the will.     

Can Explanatory Reasons Be Good Reasons for Action?

What kind of thing is a reason for action? Are reasons for action subjective states of the agent, such as desires and/or beliefs? Or are they, rather, objective features of situations that favor certain actions? The suggestion offered in this article is that neither strategy satisfies. What is needed is a third category for classifying reasons which makes them out to be neither purely subjective nor purely objective. In brief: a reason for action is a feature of the situation that matters to the agent. On this proposal, subjective states of the agent are indeed indispensable in characterizing reasons for action. Precisely which set of situational features matter to an agent—precisely what shape the agent experiences the situation as having—depends on the agent's psychological makeup. Those features themselves are not psychological states, however, and it is precisely those features that constitute the agent's reasons for action.     

FREE WILL AND LUCK

I present an account of how agents can know what they are doing when they intentionally execute object-oriented actions. When an agent executes an object-oriented intentional action, she uses perception in such a way that it can fulfil a justificatory role for her knowledge of her own action and it can fulfil this justificatory role without being inferentially linked to the cognitive states that it justifies. I argue for this proposal by meeting two challenges: in an agent's knowledge of her action perception can only play an enabling role (and no justificatory role) for the agent's knowledge and if perception has a justificatory role, then the agent's knowledge must be inferential.     

Being More Realistic About Reasons: On Rationality and Reasons Perspectivism

This paper looks at whether it is possible to unify the requirements of rationality with the demands of normative reasons. It might seem impossible to do because one depends upon the agent's perspective and the other upon features of the situation. Enter Reasons Perspectivism. Reasons perspectivists think they can show that rationality does consist in responding correctly to reasons by placing epistemic constraints on these reasons. They think that if normative reasons are subject to the right epistemic constraints, rational requirements will correspond to the demands generated by normative reasons. While this proposal is prima facie plausible, it cannot ultimately unify reasons and rationality. There is no epistemic constraint that can do what reasons perspectivists would need it to do. Some constraints are too strict. The rest are too slack. This points to a general problem with the reasons‐first program. Once we recognize that the agent's epistemic position helps determine what she should do, we have to reject the idea that the features of the agent's situation can help determine what we should do. Either rationality crowds out reasons and their demands or the reasons will make unreasonable demands.     

P. F. Strawson was neither an externalist nor an internalist about moral responsibility

Internalism about moral responsibility is the view that moral responsibility is determined primarily by an agent's mental states; externalism is the view that moral responsibility is determined primarily by an agent's overt behaviour and by circumstances external to the agent. In a series of papers, Michelle Ciurria has argued that most if not all current accounts of moral responsibility, including Strawsonian ones, are internalist. Ciurria defends externalism against these accounts, and she argues that, in contrast to his contemporary followers, P.F. Strawson himself was an externalist. I believe that Ciurria's reading of Strawson is problematic. The aim of this paper is to elucidate Strawson's position with regard to the internalism‐externalism issue against the background of Ciurria's reading of him. I conclude that Strawson was neither an internalist nor an externalist about moral responsibility. I draw extensively upon the whole body of Strawson's work, much of which is sadly neglected in discussions of ‘Freedom and Resentment’, although it illuminates many of the issues discussed there.     

Semantic Dispositionalism and Non-Inferential Knowledge

The paper discusses Saul Kripke's Normativity Argument against semantic dispositionalism: it criticizes the orthodox interpretation of the argument, defends an alternative reading and argues that, contrary to what Kripke himself seems to have been thinking, the real point of the Normativity Argument is not that meaning is normative. According to the orthodox interpretation, the argument can be summarized as follows: (1) it is constitutive of the concept of meaning that its instances imply an ought, but (2) it is not constitutive of the concept of a disposition that dispositions imply an ought, hence (3) no dispositional analysis of meaning can work. According to my alternative reading, the point of the argument is another one, namely that while (1) dispositionalism is committed to the thesis that speakers have non-inferential knowledge of their unmanifested linguistic dispositions, (2) speakers, as a matter of fact, do not have such a knowledge. A point that is in principle independent from the issue of the normativity of meaning.     

NON‐RELATIVE REASONS AND HUMEAN THOUGHT: IF WHAT IS A REASON FOR YOU IS A REASON FOR ME,WHERE DOES THAT LEAVE THE HUMEAN?

Abstract: A variety of strategies have been used to oppose the influential Humean thesis that all of an agent's reasons for action are provided by the agent's current wants. Among these strategies is the attempt to show that it is a conceptual truth that reasons for action are non‐relative. I introduce the notion of a basic reason‐giving consideration and show that the non‐relativity thesis can be understood as a corollary of the more fundamental thesis that basic reason‐giving considerations are generalizable. I then consider the relationship between the generalizability thesis and the Humean thesis that all of an agent's reasons for action are provided by the agent's current wants. I argue that, contrary to a common assumption, there is a subtle and clearly motivated version of the Humean thesis that does not deny, and so is not threatened by, the generalizability thesis.     

Practical Perception and Intelligent Action

Perceiving things to be a certain way may in some cases lead directly to action that is intelligent (e.g., skillful, wise, clever, astute). This phenomenon has not often been discussed, though it is of broad philosophical interest. It also raises a difficult question: how can perception produce intelligent action? After clarifying the question—which I call the question of “practical perception”—and explaining what is required for an adequate answer, I critically examine two candidate answers drawn from work on related topics: the first, inspired by Hubert Dreyfus's phenomenological analysis of absorbed coping (and of a piece with James Gibson's theory of affordances), focuses on awareness of situational features; the other, suggested by Gilbert Ryle's classic treatment of knowledge‐how, focuses on possession of behavioral dispositions. I argue that neither approach is adequate. Subsequently, I develop and defend an alternative answer that emphasizes the agent's conceptual understanding.     

Libertarianism and Free Determined Decisions

Free determined decisions are free decisions that are causally determined by the character of the agent. Robert Kane is a libertarian about free will who believes some of our free decisions are determined in this way. According to Kane, for a determined decision to be free it must proceed from the agent's character and the agent must have shaped that character through previous undetermined free decisions. In recent writings, Mark Balaguer has argued that human beings may well possess libertarian freedom, but he rejects Kane's view that free determined acts must proceed from a character that is constructed from prior undetermined free decisions. This essay explains Balaguer's argument for rejecting the Kanean view and critically responds to it in defense of Kane's position on free determined decisions.