Despite the fact that most of us value integrity, and despite the fact that we readily understand one another when we talk and argue about it, integrity remains elusive to understand. Considerable scholarly attention has left troubling disagreement on fundamental issues: Is integrity in fact a virtue? If it is, what is it a virtue of? Why exactly should we value integrity? What is the appropriate way to have concern for one’s own integrity? Is having integrity compatible with having significant (...) moral flaws? After an overview of common ‘data points’ or platitudes concerning integrity, this article outlines six distinct views of integrity that have been defended and draws attention to problems each has accommodating these data points. (shrink)

The idea that impartial moral theories – consequentialism and Kantian ethics in particular – were objectionably hostile to a person’s integrity was famously championed by Bernard Williams nearly 40 years ago. That Williams’‘integrity objection’ has significantly shaped subsequent moral theorizing is widely acknowledged. It is less widely appreciated how this objection has helped shape recent thinking about the nature and value of integrity itself. This paper offers a critical survey of main lines of response to this objection.

ABSTRACT: Among recent criticisms of impartial moral theories, especially in consequentialist and deontological forms, Bernard Williams’ integrity objection is perhaps the most tantalizing. This objection is a complaint—at once both general and deep—that impartial moral theories are systematically incapable of finding room for integrity in human life and character. Kantians have made forceful responses to this integrity objection and have moved on. Consequentialists have found the objection more trying. I offer reasons to think that consequentialists too can safely move on. (...) These reasons suggest the relationship between integrity and impartiality is less antagonistic than often supposed.RÉSUMÉ : Parmi les récentes critiques des théories morales impartiales, notamment les critiques conséquentialiste et déontologique, l’objection d’intégrité de Bernard Williams est possiblement la plus attrayante. Cette objection—à la fois générale et profonde—reproche aux théories morales impartiales d’être incapables de retrouver l’intégrité dans la vie et le caractère humains. Les kantiens ont répondu vigoureusement à cette objection, puis sont passés à autre chose. Les conséquentialistes ont trouvé l’objection plus éprouvante. Je soutiens que les conséquentialistes peuvent, eux aussi, passer à autre chose, en suggérant que le rapport entre l’intégrité et l’impartialité est moins antagonique que supposé. View HTML Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.Integrity and Impartial MoralityVolume 51, Issue 2Greg Scherkoske DOI: https://doi.org/10.1017/S0012217312000455Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. Integrity and Impartial MoralityVolume 51, Issue 2Greg Scherkoske DOI: https://doi.org/10.1017/S0012217312000455Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. Integrity and Impartial MoralityVolume 51, Issue 2Greg Scherkoske DOI: https://doi.org/10.1017/S0012217312000455Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

Bernard Williams’ integrity objection poses a significant challenge to utilitarianism, which has largely been answered by utilitarians. This paper recasts the integrity objection to show that utilitarian agents could be committed to producing the overall best states of affairs and yet not positively act to bring them about. I introduce the ‘Moral Pinch Hitter’ – someone who performs actions at the bequest of another agent – to demonstrate that utilitarianism cannot distinguish between cases in which an agent maximizes utility by (...) positively acting in response to her duty, and cases in which an agent fails morally by relying upon someone else to perform the obligatory act. The inability to distinguish among these cases establishes a new, reloaded integrity objection to utilitarianism: utilitarianism cannot explain why it would be wrong to have someone else make difficult moral decisions, and to act on those decisions, for me. (shrink)

It is common for philosophers to reject otherwise plausible moral theories on the ground that they are objectionably demanding, and to endorse “Moderate” alternatives. I argue that while support can be found within the method of reflective equilibrium for Moderate moral principles of the kind that are often advocated, it is much more difficult than Moderates have supposed to provide support for the view that morality’s demands in circumstances like ours are also Moderate. Once we draw a clear distinction between (...) Moderate accounts of the content of moral principles, and Moderate accounts of morality’s demands in circumstances like ours, we can see that defenses of Moderate views that include both of these components are subject to both methodological and substantive objections. I consider arguments for Moderate views that have been made by Samuel Scheffler and Richard Miller, and argue that both are methodologically problematic because they rely on appeals to intuitions that we have strong grounds to think are unreliable. I conclude that we must take seriously the possibility that Moderate principles, applied to well off people in circumstances like ours, imply demands that are much more extensive than Moderates typically accept. (shrink)

This paper analyzes the inconsistency of Mill’s utilitarianism in moral philosophy and his liberalism in political philosophy, the efforts of Ten and Dworkin for their consistency and the distinction that Leob and Driver use for reconciling them‌. The distinction is between decision-procedure and criterion of evaluation or the metaphysics and epistemology of right‌. In the next step, it shows a new inconsistency between Mill’s moral and political philosophy‌. It seems that Mill cannot accept the non-consequentialist ‘doing/allowing harm’ distinction in moral (...) philosophy because he himself is a consequentialist‌. The rejection of this distinction makes it inconsistent with his harm principle and his main distinction in political philosophy: the distinction between ‘self-regarding’ and ‘other-regarding’ actions‌. These criticisms show the difficulty of reconciling Mill’s utilitarianism with his liberalism and his moral philosophy with his political philosophy in the framework of the classic triple in normative ethics‌. Therefore, in order to solve this problem, I combined the classic triple with the modern triple in normative ethics. In this way, we can regard Mill as a consistent utilitarian who regards liberty as the essential condition for personal development and maximization of the good, and tries to raise a moderate and sophisticated version of utilitarianism by decreasing its pervasiveness‌‌. (shrink)