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Philosophers often consider problems of free will and moral luck in isolation from one another, but both are about control and moral responsibility. One problem of free will concerns the difficult task of specifying the kind of control over our actions that is necessary and sufficient to act freely. One problem of moral luck refers to the puzzling task of explaining whether and how people can be morally responsible for actions permeated by factors beyond their control. This chapter explicates and (...) |
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This is a work concerned with justification and freedom and the relationship between these. Its summational aim is to defend a transcendental argument for free will – that we could not be epistemically justified in undermining a strong notion of free will, as a strong notion of free will would be required for any such process of undermining to be itself epistemically justified. The book advances two transcendental arguments – for a deontically internalist conception of epistemic justification and the aforementioned (...) |
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This paper explores one facet of Paul Russell’s unique “critical compatibilist” position on moral responsibility, which concerns his rejection of R. Jay Wallace’s “narrow construal” of moral responsibility as a concept tied exclusively to the Strawsonian reactive attitudes of resentment, indignation, and guilt. After explaining Russell’s critique of Wallace’s view, the paper considers a Wallace-inspired challenge based on the idea that questions of moral responsibility raise distinct issues of “fairness” that apply only to a narrow subset of the Strawsonian reactive (...) |
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Moral luck occurs when factors beyond an agent’s control affect her blameworthiness. Several scholars deny the existence of moral luck by distinguishing judging blameworthy from blame-related practices. Luck does not affect an agent’s blameworthiness because morality is conceptually fair, but it can affect the appropriate degree of blame for that agent. While separatism resolves the paradox of moral luck, we aim to show it that it needs amendment, because it is unfair to treat two equally blameworthy people unequally. We argue (...) |
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Moral luck occurs when factors beyond an agent’s control positively affect how much praise or blame she deserves. Kinds of moral luck are differentiated by the source of lack of control such as the results of her actions, the circumstances in which she finds herself, and the way in which she is constituted. Many philosophers accept the existence of some of these kinds of moral luck but not others, because, in their view, the existence of only some of them would (...) |
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Galen Strawson’s Basic Argument is that because self-creation is required to be truly morally responsible and self-creation is impossible, it is impossible to be truly morally responsible for anything. I contend that the Basic Argument is unpersuasive and unsound. First, I argue that the moral luck debate shows that the self-creation requirement appears to be contradicted and supported by various parts of our commonsense ideas about moral responsibility, and that this ambivalence undermines the only reason that Strawson gives for the (...) |
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Free will skepticism maintains that what we do, and the way we are, is ultimately the result of factors beyond our control and because of this we are never morally responsible for our actions in the basic desert sense—the sense that would make us truly deserving of praise and blame. In recent years, a number of contemporary philosophers have advanced and defended versions of free will skepticism, including Derk Pereboom (2001, 2014), Galen Strawson (2010), Neil Levy (2011), Bruce Waller (2011, (...) |
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This is the introduction to a volume of new essays in the metaphysics of moral responsibility by John Martin Fischer, Carl Ginet, Ishtiyaque Haji, Alfred R. Mele, Derk Pereboom, Paul Russell, and Peter van Inwagen. I provide some background for the essays, cover the main debates in the metaphysics of moral responsibility, and emphasize some of the authors' contributions to this area of philosophy. |
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Perhaps no one has written more extensively, more deeply, and more insightfully about determinism and freedom than Ted Honderich. His influence and legacy with regard to the problem of free will—or the determinism problem, as he prefers to frame it—looms large. In these comments I would like to focus on three main aspects of Honderich ’s work: his defense of determinism and its consequences for origination and moral responsibility; his concern that the truth of determinism threatens and restricts, but does (...) |
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