Fischer and Ravizza on Moral Responsibility

The author argued elsewhere that a necessary condition that John Fischer and Mark Ravizza offer for moral responsibility is too strong and that the sufficient conditions they offer are too weak. This article is a critical examination of their reply. Topics discussed include blameworthiness, irresistible desires, moral responsibility, reactive attitudes, and reasons responsiveness.     

The Normative Core Of Paternalism

The philosophical debate on paternalism is conducted as if the property of being paternalistic should be attributed to actions. Actions are typically deemed to be paternalistic if they amount to some kind of interference with a person and if the rationale for the action is the good of the person interfered with. This focus on actions obscures the normative issues involved. In particular, it makes it hard to provide an analysis of the traditional liberal resistance to paternalism. Given the fact that actions most often have mixed rationales, it is not clear how we should categorize and evaluate interfering actions for which only part of the rationale is the good of the person. The preferable solution is to attribute the property of being paternalistic not to actions, but to compounds of reasons and actions. The framework of action–reasons provides the tools for distinguishing where exactly paternalism lies in the complex web of reasons and actions.     

The possibility of pragmatic reasons for belief and the wrong kind of reasons problem

In this paper I argue against the stronger of the two views concerning the right and wrong kind of reasons for belief, i.e. the view that the only genuine normative reasons for belief are evidential. The project in this paper is primarily negative, but with an ultimately positive aim. That aim is to leave room for the possibility that there are genuine pragmatic reasons for belief. Work is required to make room for this view, because evidentialism of a strict variety remains the default view in much of the debate concerning normative reasons for belief. Strict versions of evidentialism are inconsistent with the view that there are genuine pragmatic reasons for belief.

Normative Reasons and the Agent-Neutral/Relative Dichotomy

The distinction between the agent-relative and the agent-neutral plays a prominent role in recent attempts to taxonomize normative theories. Its importance extends to most areas in practical philosophy, though. Despite its popularity, the distinction remains difficult to get a good grip on. In part this has to do with the fact that there is no consensus concerning the sort of objects to which we should apply the distinction. Thomas Nagel distinguishes between agent-neutral and agent-relative values, reasons, and principles; Derek Parfit focuses on normative theories (and the aims they provide to agents), David McNaughton and Piers Rawling focus on rules and reasons, Skorupski on predicates, and there are other suggestions too. Some writers suspect that we fundamentally talk about one and the same distinction. This work is about practical reasons for action rather than theoretical reasons for belief. Moreover, focus is on whether reasons do or do not essentially refer to particular agents. A challenge that undermines the dichotomy in this sense is posed. After having rejected different attempts to defend the distinction, it is argued that there is a possible defence that sets out from Jonathan Dancy’s recent distinction between enablers and favourers.     

Transformative Choice,Practical Reasons and Trust

Abstract

In this article I reflect on the question of whether we can have reason to make transformative choices. In attempting to answer it, I do three things. First, I bring forward an internalist account of practical reasons which entails the idea that agents should deliberate to the best of their ability. Second, I discuss L.A. Paul’s views on transformative choice, arguing that, although they present a real problem, the problem is not as profound as she believes it is. Third, I argue that, given the situation in which we face transformative choices (a situation of principled uncertainty though not cluelessness), trust is an appropriate response to transformative choices, and that when one’s trust that one’s current desires will be fulfilled in making a transformative choice is reasonable, one has a reason to make it. Thus, trust turns out to be a crucial response to a profound problem each of us will face during our lives.     

Subjectivity and unconsciousness

Concepts of the unconscious were crucial to both Jung's and Freud's thinking. Psychoanalytic and analytical psychological views of the unconscious are compared and contrasted, and both are critically reviewed. It is suggested that we need to revise our conceptualization so as to take better account of the role of the analyst's expectations and inferences, and therefore of his or her subjectivity, whenever he or she makes a clinical judgement that unconscious mental processes are in operation. Some technical implications of a revised definition of unconsciousness are considered, especially indications for self-disclosure by an analyst of his or her own experience of events within the treatment.     

The Family of Instruments That Assess Suicide Risk

In suicide assessment, Becks Scale for Suicide Ideation is used widely, though other adult and youth instruments are available. A creative, positive instrument is the Reasons for Living. Advantages of suicide questionnaires include rapid assessment, access to information that may be difficult to obtain by observations and verbal interaction, ease of completion for some, availability of established norms for some instruments, and indirect information provided by questionnaire responding. Disadvantages are the temptation to accept responses uncritically, the possibility that therapists or clients view the questionnaires as superseding the therapeutic relationship, the implication that suicide tendencies are static, and, at times, cost. Overall, sound clinical judgment is paramount when assessing for suicide.     

Defending Particularism

In this brief response I argue that Sinnott-Armstrong has underestimated the complexities that moral principles will have to circumvent if they are to survive particularist criticism. I also argue that we cannot yet accept Gert's accounts of moral relevance and of how a sound moral rule can survive exceptions.     

Normativity and Interpersonal Reasons

What is one who takes normativity seriously to do if normativity can neither be discovered lurking out there in the world independently of us nor can it be sufficiently grasped from a merely explanatory perspective? One option is to accept that the normative challenge cannot be met and to retreat to some form of moral skepticism. Another possibility has recently been proposed by Christine Korsgaard in The Sources of Normativity where she aims to develop an account of normativity which is grounded in autonomy. Furthermore, she argues that on her account reasons are "essentially public" and that this captures how it is that we can obligate one another. In this paper I argue that there is a serious tension between her account of normativity and the publicity of reasons-namely, that if reasons are essentially public, then it is not possible for individuals to legislate laws for themselves. However, I then argue that if we revise her conception of normativity such that it is understood to involve collective rather than individual legislation that it may then be possible to account for interpersonal reasons.