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)

My aim in this paper is to provide an effective counterexample to consequentialism. I assume that traditional counterexamples, such as Transplant (A doctor should kill one person and transplant her organs to five terminal patients, thereby saving their lives) and Judge (A judge should sentence to death an innocent person if he knows that an outraged mob will otherwise kill many innocent persons), are not effective, for two reasons: first, they make unrealistic assumptions and, second, they do not pass the (...) rule‐consequentialist institutional test. My example (The Moral Murderer), instead, assumes a realistic empirical framework and the relevant action does not undermine basic social institutions. On the contrary, it reinforces them. In The Moral Murderer, Tom (an adult male) is morally allowed to murder a person (preferably a woman) in order to be punished to death. (shrink)

To consequentialize a non-consequentialist theory, take whatever considerations that the non-consequentialist theory holds to be relevant to determining the deontic statuses of actions and insist that those considerations are relevant to determining the proper ranking of outcomes. In this way, the consequentialist can produce an ordering of outcomes that when combined with her criterion of rightness yields the same set of deontic verdicts that the non-consequentialist theory yields. In this paper, I argue that any plausible non-consequentialist theory can be consequentialized. (...) I explain the motivation for the consequentializing project and defend it against recent criticisms by Mark Schroeder and others. (shrink)

Dual-ranking act-consequentialism (DRAC) is a rather peculiar version of act-consequentialism. Unlike more traditional forms of act-consequentialism, DRAC doesn’t take the deontic status of an action to be a function of some evaluative ranking of outcomes. Rather, it takes the deontic status of an action to be a function of some non-evaluative ranking that is in turn a function of two auxiliary rankings that are evaluative. I argue that DRAC is promising in that it can accommodate certain features of commonsense morality (...) that no single-ranking version of act-consequentialism can: supererogation, agent-centered options, and the self-other asymmetry. I also defend DRAC against three objections: (1) that its dual-ranking structure is ad hoc, (2) that it denies (putatively implausibly) that it is always permissible to make self-sacrifices that don’t make things worse for others, and (3) that it violates certain axioms of expected utility theory, viz., transitivity and independence. (shrink)

To consequentialise a moral theory means to account for moral phenomena usually described in nonconsequentialist terms, such as rights, duties, and virtues, in a consequentialist framework. This paper seeks to show that all moral theories can be consequentialised. The paper distinguishes between different interpretations of the consequentialiser’s thesis, and emphasises the need for a cardinal ranking of acts. The paper also offers a new answer as to why consequentialising moral theories is important: This yields crucial methodological insights about how to (...) pursue ethical inquires. (shrink)

There are several powerful motivations for neutral value‐based deontic theories such as Act Consequentialism. Traditionally, such theories have had great difficulty accounting for partiality towards one's personal relationships and projects. This paper presents a neutral value‐based theory that preserves the motivations for Act Consequentialism while vindicating some crucial intuitions about reasons to be partial. There are two central ideas. The first is that when it comes to working out what you ought to do, your friends’ interests, the needs of your (...) family, the significance of your own projects and ideals, etc. have more weight than the interests and needs of strangers. Your friends’ interests are not (thereby) more neutrally valuable than the interests of others. So there is a difference between the value of an outcome and its deontic significance. The second familiar idea is that reasons are modifiable. Reasons of partiality are reasons the weights of which are a function of the value of the relevant outcome modified by facts about the value of caring about the outcome in question. The resulting principle has various further explanatory advantages; in particular, it accounts for project‐ and relationship‐specific permissions and requirements, both at a time and across time. (shrink)

Philosophical Issues, Volume 31, Issue 1, Page 167-187, October 2021.

Many consequentialists take their theory to be anchored by a deeply intuitive idea, the “Compelling Idea” that it is always permissible to promote the best outcome. I demonstrate that this Idea is not, in fact, intuitive at all either in its agent-neutral or its evaluator-relative form. There are deeply intuitive ideas concerning the relationship of deontic to telic evaluation, but the Compelling Idea is at best a controversial interpretation of such ideas, not itself one of them. Because there is no (...) Compelling Idea at the heart of consequentialism, there is no initial burden of proof to be discharged nor any air of paradox to be cleared away by its opponents. (shrink)

What are the fundamental divisions in ethics? Which divisions capture the most important and basic options in moral theorizing? In this article, I reject the ‘Textbook View’ which takes the tripartite division between consequentialism, deontology, and virtue ethics to be fundamental. Instead, I suggest that moral theories are fundamentally divided into three independent divisions, which I call the neutral/relative division, the normative priority division, and the maximizing division. I argue that this account of the fundamental divisions of ethics better captures (...) the main concerns that normative ethicists have when assessing moral theories. It also helps us make progress in comparative ethics and makes visible theoretical possibilities obscured by the Textbook View. (shrink)

It is common to distinguish moral rules, reasons, or values that are agent-relative from those that are agent-neutral. One can also distinguish moral rules, reasons, or values that are moment-relative from those that are moment-neutral. In this article, I introduce a third distinction that stands alongside these two distinctions—the distinction between moral rules, reasons, or values that are patient-relative and those that are patient-neutral. I then show how patient-relativity plays an important role in several moral theories, gives us a better (...) understanding of agent-relativity and moment-relativity, and provides a novel objection to Derek Parfit’s “appeal to full relativity” argument. (shrink)

This thesis is about the moral reasons we have to do less than best. It consists of six chapters. Part I of the thesis proposes, extends, and defends reasons to do less than best. In Chapter One (“The Conditional Obligation”) I outline and reject two recent arguments from Joe Horton and Theron Pummer for the claim that we have a conditional obligation to bring about the most good. In Chapter Two (“Agglomeration and Agent-Relative Costs”) I argue that agent-relative costs can (...) justify permissions to less than best in a far greater range of decisions contexts than we currently believe. In Chapter Three (“Risk and Aggregation”) I discuss how anti-aggregative moral theories deal with risk, whilst proposing an argument in favour of ex-post moral theories. -/- In Part II of the thesis, I discuss longtermism, presenting a series of reasons to believe we have both significant permissions and obligations to prioritise those in the short-term. In Chapter Four (“Listening to Future People”) I criticise a recent argument presented by Andreas Mogensen for the claim we cannot have obligations grounded in the wellbeing of future people. I then show that, even permitting the existence of obligations to future people, we still have significant reasons to resist longtermism on the grounds of partiality. In Chapter Five (“The Complaints of Future People”) I argue that scepticism about aggregation is inconsistent with an obligation, or indeed even a permission, to help far future people. In Chapter Six (“Leaving the Present Behind”) I explore the moral significance of “dooming”, whilst arguing that we have a pro tanto reason of fairness to prioritise aiding those currently in existence. (shrink)

This dissertation is about the partiality problem for fitting attitude (FA) analyses of value. More specifically, it is about whether and how the problem might be resolved. In Chapter 1, I set the stage by offering a short introduction to the topic and a rationale for investigating it. I then give a more detailed account of FA analyses of value in Chapter 2, including a brief outline of their history and appeal, before explaining more thoroughly just what the partiality problem (...) is for such analyses in Chapter 3, where I distinguish between several different versions of the problem, identify two broad strategies for resolving it and put forward six evaluation criteria in terms of which the plausibility of a resolution can be assessed. According to FA analyses of value, what it is for something to have value is, roughly, for it to be fitting to have a certain sort of attitude toward it. To have a positive value, such as being good, is to be something that it is fitting to favor (to have a pro-attitude toward); to have a negative value, such as being bad, is to be something that it is fitting to disfavor (to have a con-attitude toward); and to have a relational or comparative value like being better than, worse than, equally good as or equally bad as something else is to be something that it is fitting to favor more than, disfavor more than, favor equally much as or disfavor equally much as the other thing. The partiality problem is, roughly, that there are situations in which two things seem to have equal value, which, if things are as they seem and FA analyses of value are correct, means that it is fitting to respond to them equally – to be impartial between them. However, in these situations, there are some people for whom it does not seem fitting to respond in that way because they stand in a certain relationship to one of the bearers of value. For these people, it seems that the fitting response is an unequal or partial response, not an impartial one. If such intuitions about fitting partiality and value are veridical, then how can FA analyses of value be correct? The rest of the dissertation is then a critical, in-depth study of a wide range of responses to the partiality problem. In Chapter 4, I examine the first of the two response strategies, which is to deny the veracity of at least one of the intuitions that generate the problem without making any changes to the FA analyses themselves. I then turn to the second strategy, which is to try to accommodate the intuitions by revising the FA analyses in some suitable manner. In Chapters 5–13, I consider the possibility and plausibility of solving the problem by revising the FA analyses on the basis of: the distinction between intrinsic and extrinsic properties (Chapter 5), the notion of basic value (Chapter 6), the notion of agent-relative value (Chapter 7), the notion of an impartial observer (Chapter 8), the distinction between moral and non-moral fittingness (Chapter 9), a sui generis notion of fittingness (Chapter 10), the distinction between pro tanto and overall fittingness (Chapter 11), the distinction between actions and attitudes (Chapter 12) and the notions of evaluative distance and perspective (Chapter 13). My assessment is that none of these responses is entirely plausible. Thus, in Chapter 14, I conclude that although the partiality problem may not be irresolvable, it is yet to receive a fully plausible resolution. I also discuss the ramifications of this conclusion. (shrink)

I explore the debate about whether consequentialist theories can adequately accommodate the moral force of promissory obligation. I outline a straightforward act consequentialist account grounded in the value of satisfying expectations, and raise and assess three objections to this account: that it counterintuitively predicts that certain promises should be broken when commonsense morality insists that they should be kept, that the account is circular, and Michael Cholbi’s argument that this account problematically implies that promise-making is frequently obligatory. I then discuss (...) alternative act consequentialist accounts, including Philip Pettit’s suggestion that promise-keeping is an intrinsic good and Michael Smith’s agent-relative account. I outline Brad Hooker’s rule consequentialist account of promissory obligation and raise a challenge for it. I conclude that appeals to intuitions about cases will not settle the dispute, and that consequentialists and their critics must instead engage in substantive debate about the nature and stringency of promissory obligation. (shrink)

In traditional consequentialism the good is position-neutral. A single evaluative ranking of states of affairs is correct for everyone, everywhere regardless of their positions. Recently, position-relative forms of consequentialism have been developed. These allow for the correct rankings of states to depend on connections that hold between the state being evaluated and the position of the evaluator. For example, perhaps being an agent who acts in a certain state requires me to rank that state differently from someone else who lacks (...) this connection. In this chapter several different kinds of position-relative rankings related to agents, times, physical locations, and possible worlds are explored. Arguments for and against adopting a position-relative axiology are examined, and it is suggested that position-relative consequentialism is a promising moral theory that has been underestimated. (shrink)