Archive for October, 2006

Problem with F&R’s taking responsibility condition

Monday, October 30th, 2006

In chapter 8 Fischer and Ravizza claim that in order for someone to be morally responsible she must take responsibility. They give two conditions 1 she must see herself as an agent and 2 she must see herself as a fair target for reactive attitudes. My first complaint is that although they mention that one might object that there are cases where someone doesn’t meet their taking responsibility condition yet we think the person is responsible; F&R don’t really respond to this objection. They mention problems with someone failing to meet the first condition of taking responsibility, but they don’t respond to the possibility of someone meeting the first (seeing herself as an agent) and not the second (seeing herself as a fair target for reactive attitudes). Instead of responding to this, they simply describe where their view fits in with other literature by explaining how their view is a subjectivist view. I think F&R need to offer more of a response to this objection because it seems to be a plausible objection. Consider the following case:

S is an assasin. She sees herself as an agent that can causally affect the world (ie. she meets the first part of the taking responsibility requirement). But, S does not see herself as a fair target of reactive attitudes. She is above these attitudes, she is Nietsche’s ubermench. She realizes that people may form these attitudes, but these people are mere sheep and do not realize that she is not a fair target of these attitudes. S kills several people, knowingly and willingly. It seems that she is morally responsible, but since she doesn’t meet the taking responsibility condition she is not morally responsible. This result seems to be problematic for F&R’s view.

What do you all think?

Tracing and Consequences

Saturday, October 28th, 2006
The tracing condition for moral responsibility for actions seems to really just be an instance of moral responsibility for consequences. Let me make this a bit more clear. The tracing requirement states, crudely, that even if you don’t have guidance control for action A2 at time t2, so long as you had guidance control for action A1 at time t1 and you met the knowledge requirement (say, of knowing that doing A1 at t1 could lead to something like A2 at t2), so you are morally responsible for A2 at t2. (p. 50-51)
Now it seems that this is just an instance of moral responsibility for consequences. Just think of A2 at t2 as a later consequence of your action A1 at t1. If there is nothing wrong with thinking about A2 at t2 as a consequence of action A1 at t1, then the tracing requirement really just is an instance of moral responsibility for consequences. It then follows that F&R should take all those conditions they think are required for moral responsibility for consequences and apply them to their tracing cases. It also follows that their discussion of tracing conditions should be discussed in Chapter 4 of the book (the chapter on moral responsibility for consequences).
But please let me know if you think I’m right or wrong.

Wellman’s Leviathan?

Saturday, October 28th, 2006

For starters, this topic has little (if anything) to do with the talk today. This question arises from his (and Simmons’) book Is There A Duty To Obey The Law? (2005).
I’m not going to focus on his whole argument, just a part. For those of you who are not familiar with the book, here’s a quick synopsis: Wellman (2005) argues that, in order to avoid the Hobbesian state of nature, citizens of a state have a Samaritan duty to obey the laws imposed by their state. Even though the state must nonconsenually coerce its citizens, such coercion can be justified so long as the costs of coercion are less than the cost of losing crucial benefits provided by the state. Let S stand for a political state, or governing body. Let P stand for the set of all citizens of S. Let L stand for the set of authoritative laws enacted by S. According to Wellman, S is justified iff (1) S supplies crucial benefits to P that would be otherwise unavailable and (2) S can render its services without imposing unreasonable costs on P [5-6]. P has a Samaritan duty to obey L only if S is justified. If S is justified, then political anarchism is false. Wellman further argues that, if political anarchism is false, philosophical anarchism is also false.

The part of the argument I am most concerned with has to do with nonconsensual coercion and “unreasonable costs” (more…)

Brown and Plezu

Wednesday, October 25th, 2006

I have been told that in my previous post regarding Fischer and Ravizza, I may not be considering the compatibilist interpretation of “…could have…”. I give two of what I take to be the most plausible interpretations of such conditionals and show that there are unacceptable consequences for Fischer and Ravizza. (more…)

Where’s the mistake?

Monday, October 23rd, 2006

Hello all,

I have to be making a mistake here, but I can’t for the life of me think of where it is. Let’s take an intuitive principle: If an act is (ceteris paribus) just, and if you legitimately promise to perform the act, then you are obligated to perform the act. “Legitimately” here is just an intuitive notion; I don’t think much rests on it. Following Rich Foley (since this was mentioned in the Plato seminar), let’s call this the Principle of Just Agreements (PJA). Let’s take a further plausible claim about just acts: they are either obligatory, permissible or super-obligatory. So, for example, it is obligatory to care for your children (this example may be contentious, but I really only need permissible and super-obligatory acts). It is permissible to pick your friend up from the airport (all other things being equal). Finally, it is super-obligatory to give $5.00 to a homeless person on the street (again, all other things being equal). (more…)

Why most folks should be pro-life.

Monday, October 23rd, 2006

The answer is because it is good to believe those claims that are entailed by other things that you believe.  This post isn’t meant to advance a new, high-falutin’, serious argument for the claim that all (or most) abortions are morally wrong.  But on re-reading a piece by John Finnis (Abortion and Health Care Ethics) and Kenny’s “modal-substance” view, the following argument struck me.  Most of us believe the following claims about ourselves:

1. I am essentially a person (if X = Justin, then X is a person).

2. I was born.

3. It is prima facie wrong to kill innocent people. (more…)

Head Count: Incompatibilist or Compatibilist?

Friday, October 20th, 2006

There’s a nice little discussion at the Garden on who, among the big names, is an incompatibilist or compatibilist.

Responsibility and Coercion

Friday, October 20th, 2006

Fischer & Ravizza argue for a specific account of moral responsibility. In the first chapter of the book they note that moral responsibility requires that two conditions be met:

A) the epistemic condition

B) the freedom-relevant or the control condition (13).

The first (roughly) states that if S is responsible for A, then S was not (or should not have been) ignorant about the consequences of A, etc. The second (roughly) states that if S is responsible for A, then S freely did A or doing A was under S’s control. The assumption is that meeting both conditions is sufficient for being morally responsible.

Fischer & Ravizza’s account focuses on an explication of condition (B). The worry that I have is that I can’t see how their account deals with cases of coercion. (more…)

Reactivity and open futures

Thursday, October 19th, 2006

Thesis: Given that the agent is weak-willed (i.e., there is sufficient reason to perform an act and the agent does not perform the act - The Plezu case), and the “reactivity is all of a piece” thesis, then the weakly reasons-reactive mechanism has an ‘open future’.
(more…)

Your Literary Personality

Monday, October 16th, 2006

So most of us are swamped with mid-term stuff right now, and the blogging has been slow. Here’s something interesting that won’t tax your brain: take the literary personality quiz. The quiz attempts to match your self-described personality traits with genres (loosely construed) of literature. My results are below the fold. (more…)