Nous, volume 50, issue 2, pages 356-378

Difficulty and Degrees of Moral Praiseworthiness and Blameworthiness

Publication typeJournal Article
Publication date2014-11-14
Journal: Nous
scimago Q1
SJR2.783
CiteScore5.1
Impact factor1.8
ISSN00294624, 14680068
Philosophy
Abstract
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.
Brink D.O., Nelkin D.K.
2013-08-15 citations by CoLab: 98
Nelkin D.K.
2013-06-01 citations by CoLab: 40 Abstract  
Responsibility, blameworthiness in particular, has been characterized in a number of ways in a literature in which participants appear to be talking about the same thing much of the time. More specifically, blameworthiness has been characterized in terms of what sorts of responses are fair, appropriate, and deserved in a basic way, where the responses in question range over blame, sanctions, alterations to interpersonal relationships, and the reactive attitudes, such as resentment and indignation. In this paper, I explore the relationships between three particular theses: (i) the claim that one is blameworthy to the extent that it is fair to impose sanctions, (ii) the claim that one is blameworthy to the extent that one deserves sanctions, and (iii) the claim that one is blameworthy to the extent that it is appropriate to respond with reactive attitudes. Appealing to the way in which luck in the outcome of an action can justifiably affect the degree of sanctions received, I argue that (i) is false and tha...
Vargas M.
2013-01-10 citations by CoLab: 239
Coates D.J., Swenson P.
2012-06-09 citations by CoLab: 53 Abstract  
Ordinarily, we take moral responsibility to come in degrees. Despite this commonplace, theories of moral responsibility have focused on the minimum threshold conditions under which agents are morally responsible. But this cannot account for our practices of holding agents to be more or less responsible. In this paper we remedy this omission. More specifically, we extend an account of reasons-responsiveness due to John Martin Fischer and Mark Ravizza according to which an agent is morally responsible only if she is appropriately receptive to and reactive to reasons for action. Building on this, we claim that the degree to which an agent is responsible will depend on the degree to which she is able to recognize and react to reasons. To analyze this, we appeal to relations of comparative similarity between possible worlds, arguing that the degree to which an agent is reasons-reactive depends on the nearest possible world in which given sufficient reason to do otherwise, she does so. Similarly, we argue that the degree to which an agent is reasons-receptive will depend on the intelligibility of her patterned recognition of reasons. By extending an account of reasons-responsiveness in these ways, we are able to rationalize our practice of judging people to be more or less responsible.
McKenna M.
2012-03-28 citations by CoLab: 307
Talbert M.
Journal of Ethics scimago Q1
2011-09-22 citations by CoLab: 79 Abstract  
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.
Nelkin D.K.
2011-07-01 citations by CoLab: 218
Markovits J.
2010-04-01 citations by CoLab: 183 Abstract  
This essay examines the thought that our right actions have moral worth only if weperform them for the right reasons.On the faceof it, views about the conditions of moral worth seem independent of what first-order moral views we hold. That is, we can debate what else must be true of right actions for them to count as morally worthy without first settling the questionofwhat it takes for themtoberight.My initial aimwill be to identify the conditions under which right actions have moral worth, and I believe the intuitive appeal of my account of moral worth and the force of most of the arguments I marshal in its support are independent of our adopting any particular first-order ethical standpoint. Nonetheless, the view of moral worth I defend turns out to have implausible implications when held in conjunction with any of a class of first-order ethical views that includes utilitarianism. Because utilitarians would, I think, be hardpressed to come up with an account of moral worth that is as independently plausible as the one I defend, my argument for this account turns out to provide an objection to utilitarianism. Thinking aboutmoral worth may tell us something about which actions are right after all. In section 1, I introduce and begin to argue against the traditional Kantian account of moral worth, according to which morally worthy
Faraci D., Shoemaker D.
2010-03-19 citations by CoLab: 29 Abstract  
Susan Wolf objects to the Real Self View (RSV) of moral responsibility that it is insufficient, that even if one’s actions are expressions of one’s deepest or “real” self, one might still not be morally responsible for one’s actions. As a counterexample to the RSV, Wolf offers the case of JoJo, the son of a dictator, who endorses his father’s (evil) values, but who is insane and is thus not responsible for his actions. Wolf’s data for this conclusion derives from what she takes to be our “pretheoretic intuitions” about JoJo. As it turns out, though, experimental data on actual pretheoretic intuitions does not seem to support Wolf’s claim. In this paper, we present such data and argue that, at least with respect to this particular objection, the RSV can survive Wolf’s attack intact.
Fara M.
Mind scimago Q1
2008-10-01 citations by CoLab: 152 Abstract  
An object’s disposition to A in circumstances C is masked if circumstances C obtain without the object Aing. This paper explores an analogous sense in which abilities can be masked, and it uses the results of this exploration to motivate an analysis of agents’ abilities in terms of dispositions. This analysis is then shown to provide the resources to defend a version of the Principle of Alternate Possibilities against Frankfurt-style counterexamples. Although this principle is often taken to be congenial to incompatibilism concerning free action and determinism, the paper concludes by using the dispositional analysis of abilities to argue for compatibilism, and to show why the ‘master argument’ for incompatibilism is unsound.
Smith A.M.
2006-12-15 citations by CoLab: 160 Abstract  
Recently, a number of philosophers have begun to question the commonly held view that choice or voluntary control is a precondition of moral responsibility. According to these philosophers, what really matters in determining a person’s responsibility for some thing is whether that thing can be seen as indicative or expressive of her judgments, values, or normative commitments. Such accounts might therefore be understood as updated versions of what Susan Wolf has called “real self views,” insofar as they attempt to ground an agent’s responsibility for her actions and attitudes in the fact (when it is a fact) that they express who she is as a moral agent. As such, they seem to be open to some of the same objections Wolf originally raised to such accounts, and in particular to the objection that they cannot license the sorts of robust moral assessments involved in our current practices of moral responsibility. My aim in this paper is to try to respond to this challenge, by clarifying the kind of robust moral assessments I take to be licensed by (at least some) non-volitional accounts of responsibility and by explaining why these assessments do not in general require the agent to have voluntary control over everything for which she is held responsible. I also argue that the limited applicability of the distinction between “bad agents” and “blameworthy agents” on these accounts is in fact a mark in their favor.
Mele A.R.
2006-02-01 citations by CoLab: 415 Abstract  
Abstract This book aims to help readers think more clearly about free will. It identifies and makes vivid the most important conceptual obstacles to the justified belief in the existence of free will, and meets them head on. It also clarifies the central concepts in the philosophical debate about free will and moral responsibility, criticizes various influential contemporary theories about free will, and develops two overlapping conceptions of free will: one for readers who are convinced that free will is incompatible with determinism (incompatibilists), and another for readers who are convinced of the opposite (compatibilists). Luck poses problems for all believers in free will, and this book offers novel solutions. One chapter explains influential neuroscientific studies of free will, and debunks some extravagant interpretations of the data. Other featured topics include abilities and alternative possibilities, control and decision-making, the bearing of manipulation on free will, and the development of human infants into free agents.
Vihvelin K.
Philosophical Topics scimago Q1
2004-01-01 citations by CoLab: 134
Zimmerman M.J.
2002-11-01 citations by CoLab: 157 Abstract  
Suppose someone were to say to you, Look, grant that moral responsibility requires freedom and that freedom requires alternate Nonetheless, it's perfectly possible for someone to morally responsible even in the absence of alternate possibilities. You would mystified. You would, in G. E. Moore's1 gentle phrase, be entitled to laugh at him and to distrust his future statements about moral responsibility (ibid., p. 13). So, too, if he were to say, I grant that moral responsibility requires freedom and that freedom is incompatible with causal determinism. Still, it's perfectly possible for someone to morally responsible even if determinism is true.
Smith H.M.
Ethics scimago Q1
2002-07-26 citations by CoLab: 95 Abstract  
A parallel account of praiseworthiness would stipulate that the agent had a commendable configuration of desires and aversions that gave rise to an objectively right act. An account of blameworthiness or praiseworthiness should answer two questions: it should tell us what makes a person responsible for what she does, and it should tell us what makes a person good or bad for what she does. I now think that the accounts just described do not provide fully satisfactory answers to the question of what makes a person responsible for what she does. For example, these accounts incorporate no conditions on the genesis of the agent's desires and aversions. Thus they permit an agent to count as blameworthy even though her reprehensible desires might have been instilled in her by a hypnotist or mad neuroscientist. Many theorists, otherwise sympathetic to these accounts, would find this result unacceptable, because they would believe such an agent not to be responsible for what she does. This worry suggests that the accounts
Lillehammer H.
2025-03-22 citations by CoLab: 0 Abstract  
AbstractAccording to some, luck forms an inevitable part of admirable moral agency. According to others, it is incompatible with a basic principle of moral worth. What's the issue? Is there a ‘problem’ of moral luck; or are there many, or none? With reference to the practice of moral praise, I suggest that there is no single problem of moral luck as traditionally understood. Instead, there is a family of issues regarding the interpretation and assessment of moral performance. In the background is a mixture of descriptive and normative issues, including how to understand the legitimacy of social expectations, the value of effort, and the duties of communities to enable their members to live good and virtuous lives.
Walden K.
2025-03-11 citations by CoLab: 0 Abstract  
AbstractCan human agency produce things that are genuinely creative and original? Some philosophers are skeptical. Here I argue that the case of creative activity should lead us to reexamine and ultimately expand our conception of agency. When we do this, we see that rather than being incompatible with agency, creativity offers an especially robust form of agency: a form in which agents are responsible not just for token events but for the general patterns that characterize those events as forms of human activity.
Hartford A., Stein D.J.
Res Publica scimago Q1
2024-10-23 citations by CoLab: 0 Abstract  
AbstractA variety of mental disorders—including ASD, ADHD, major depression, and anxiety disorder, among others—may directly impact what an agent notices or fails to notice. A recent debate has emphasised the potential significance of such “impairment-derived ignorance,” and argued that failure to account for certain compelling cases would seriously undermine theories which intend to establish the conditions for blameworthy ignorance. In this comment we argue, contra a recent challenge, that Quality of Will (QW) accounts are able to explain the normative significance of impairment-derived ignorance. The plausible, ambivalent results QW accounts yield in difficult cases of impairment-derived ignorance further reveals the explanatory power of such accounts when it comes to blameworthy ignorance.
Da Silva M.
2024-10-07 citations by CoLab: 0
Milczarek K.
Theoria scimago Q2 Open Access
2024-09-30 citations by CoLab: 0 PDF Abstract  
AbstractWhat does it tell us about the compatibility of freedom and determinism to recognize that, while acting freely, we typically have good reasons for whatever we are doing? More than it seems, I suppose. In this paper, it is argued that two well‐established accounts of human freedom—libertarianism and local miracle compatibilism—understate the connection between reasons and actions, leaving us only with the causal part of the explanation. This is so because on the basis of these views, a majority of alternate actions relevant for the ascription of the ability to do otherwise turn out to be either unreasonable or irrational. Hence, by denying that free agents possess an ability to do otherwise rationally, these accounts fail to provide an adequate characterization of free action. Then, it is shown that the necessary requirement of reasons‐responsiveness may be satisfied by the altered‐reasons analysis of the ability to do otherwise. This particular kind of multiple‐past compatibilism, while providing a plausible response to the incompatibilist argument, also corresponds to a version of conditional analysis that is resistant to the classical objections to desire‐, choice‐, or try‐based conditionalism.
Jeppsson S.
2024-08-28 citations by CoLab: 0 Abstract  
People are morally responsible agents when they are sufficiently rational and in control of themselves. Morally responsible agents may or may not be morally responsible for particular actions, depending on whether they had sufficient control and the information needed in the situation at hand. We can be morally responsible for good, bad, or morally neutral actions. This chapter focuses on culpability – responsibility for bad actions. In cases of mental disorder, rationality and/or control may be diminished, and people might be unable to avail themselves of important information. Nevertheless, the exact difficulties that people struggle with vary, not only between diagnostic categories but within them as well. Culpability assessments are therefore complicated and must ultimately be done on a case-by-case basis. Psychiatric patients who are exempted from culpability altogether, considered too irrational or out of control to be morally responsible agents at all, may feel dismissed and isolated. Moreover, culpability judgments in clinician-patient relationships are naturally quite fraught. Hierarchical relationships often result in one-sided responsibility practices. In these cases, a person in power holds another person culpable and, at the same time, dismisses attempts to be held culpable by others, most notably people subjected to their power. Finally, it is important to recognize that actions that seem strange and disturbing need not be culpable; they may be excused or even justified.
Silver K.
Journal of Business Ethics scimago Q1 wos Q1
2024-08-27 citations by CoLab: 0 Abstract  
AbstractProponents of corporate moral responsibility take certain corporations to be capable of being responsible in ways that do not reduce to the responsibility of their members. If correct, one follow-up question concerns what leads corporations to fail to meet their obligations. We often fail morally when we know what we should do and yet fail to do it, perhaps out of incontinence, akrasia, or weakness of will. However, this kind of failure is much less discussed in the corporate case. And, where it is discussed, the view is that corporations are less prone to weakness. Here, I argue that proponents of corporate responsibility should say that corporations can and often do instantiate weakness of the will, and that this is important to recognize. Weakness of the will requires certain capacities that these proponents typically take corporations to have. And once this is appreciated, we can assess how corporate weakness might proceed differently than how it does for individuals. We can also begin a conversation about how best to meet the distinctive challenges for recognizing and correcting corporate weakness, using a number of resources from management scholarship.
Hartford A., Stein D.J.
2024-06-28 citations by CoLab: 1
Hartford A., Stein D.J.
JMIR Mental Health scimago Q1 wos Q1 Open Access
2024-06-18 citations by CoLab: 3 Abstract  
The focus of debates about conversational artificial intelligence (CAI) has largely been on social and ethical concerns that arise when we speak to machines—what is gained and what is lost when we replace our human interlocutors, including our human therapists, with AI. In this viewpoint, we focus instead on a distinct and growing phenomenon: letting machines speak for us. What is at stake when we replace our own efforts at interpersonal engagement with CAI? The purpose of these technologies is, in part, to remove effort, but effort has enormous value, and in some cases, even intrinsic value. This is true in many realms, but especially in interpersonal relationships. To make an effort for someone, irrespective of what that effort amounts to, often conveys value and meaning in itself. We elaborate on the meaning, worth, and significance that may be lost when we relinquish effort in our interpersonal engagements as well as on the opportunities for self-understanding and growth that we may forsake.
Piovarchy A.
Erkenntnis scimago Q1
2024-05-17 citations by CoLab: 0 Abstract  
AbstractThis paper considers the possibility that ‘epistemic hypocrisy’ could be relevant to our blaming practices. It argues that agents who culpably violate an epistemic norm can lack the standing to blame other agents who culpably violate similar norms. After disentangling our criticism of epistemic hypocrites from various other fitting responses, and the different ways some norms can bear on the legitimacy of our blame, I argue that a commitment account of standing to blame allows us to understand our objections to epistemic hypocrisy. Agents lack the epistemic standing to blame when they are not sufficiently committed to the epistemic norms they are blaming others for violating. This not only gives us a convincing account of epistemic standing to blame, it leaves us with a unified account of moral and epistemic standing.
Hoffmann-Kolss V., Rolffs M.
Erkenntnis scimago Q1
2024-04-23 citations by CoLab: 0 Abstract  
AbstractTheories of graded causation attract growing attention in the philosophical debate on causation. An important field of application is the controversial relationship between causation and moral responsibility. However, it is still unclear how exactly the notion of graded causation should be understood in the context of moral responsibility. One question is whether we should endorse a proportionality principle, according to which the degree of an agent’s moral responsibility is proportionate to their degree of causal contribution. A second question is whether a theory of graded causation should measure closeness to necessity or closeness to sufficiency. In this paper, we argue that we should indeed endorse a proportionality principle and that this principle supports a notion of graded causation relying on closeness to sufficiency rather than closeness to necessity. Furthermore, we argue that this insight helps to provide a plausible analysis of the so-called ‘Moral Difference Puzzle’ recently described by Bernstein.
Metz E.K.
Philosophy Compass scimago Q1
2024-04-01 citations by CoLab: 0 Abstract  
AbstractThe concept of moral worth, of being creditworthy for doing the right thing, is often seen as essential feature of a moral theory. It forces us to provide a clear account of the relationship between moral motivation and moral action, raising important questions about the demands that morality makes of us. Work on moral worth has a long lineage, especially in Kantian scholarship. Recent years, however, have seen a more focused interest in the nature of moral worth outside of the Kantian tradition. Indeed, part of this interest stems from a rejection of an orthodox Kantian understanding of what moral worth is. In this article, I chart prominent reasons for rejecting the orthodoxy, and distinguish between two rival camps that have emerged: Right Reasons Accounts and Rightness Accounts. I delineate some of the demands that these accounts must meet, and end by discussing a potential way forward that has emerged via hybrid views and goal‐based views that attempt to utilise the most promising features of each.
Tiffany E.
Journal of Ethics scimago Q1
2024-03-14 citations by CoLab: 0 Abstract  
My aim in this paper is to defend negligence as a legitimate basis for moral and criminal culpability. In so doing, I also hope to demonstrate how philosophical and jurisprudential perspectives on responsibility can mutually inform each other. While much of the paper focuses on criminal negligence, my aim is to show how attention to certain doctrines and concepts in criminal law can shed light on our understanding of moral culpability including culpability for negligence. It is often taken to be a fundamental principle of criminal law that an act cannot be guilty unless it is accompanied by a culpable state of mind or mens rea. This has led to scepticism regarding negligence as a legitimate basis for desert-based criminal sanction because it is not clear that negligence picks out any mental state at all, much less a culpable one. In this paper I articulate and defend a unified account of moral and criminal culpability that rejects the standard view of mens rea that underlies negligence-skepticism. Specifically, I hold that the mens rea element of a crime does not function to inculpate, as is standardly held, but to partly determine the description under which an action counts as wrongful. While I agree that we should be especially cautious about criminalizing negligence, the relevant question, on my view, is not whether a given mens is sufficiently culpable but whether the mens-cum-actus is sufficiently wrongful to warrant the attention of criminal justice.
Jeppsson S.
2024-02-02 citations by CoLab: 0 Abstract  
People are morally responsible agents when they are sufficiently rational and in control of themselves. Morally responsible agents may or may not be morally responsible for particular actions, depending on whether they had sufficient control and the information needed in the situation at hand. We can be morally responsible for good, bad, or morally neutral actions. This chapter focuses on culpability – responsibility for bad actions. In cases of mental disorder, rationality and/or control may be diminished, and people might be unable to avail themselves of important information. Nevertheless, the exact difficulties that people struggle with vary, not only between diagnostic categories but within them as well. Culpability assessments are therefore complicated and must ultimately be done on a case-by-case basis. Psychiatric patients who are exempted from culpability altogether, considered too irrational or out of control to be morally responsible agents at all, may feel dismissed and isolated. Moreover, culpability judgments in clinician-patient relationships are naturally quite fraught. Hierarchical relationships often result in one-sided responsibility practices. In these cases, a person in power holds another person culpable and, at the same time, dismisses attempts to be held culpable by others, most notably people subjected to their power. Finally, it is important to recognize that actions that seem strange and disturbing need not be culpable; they may be excused or even justified.

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