Despite reservations expressed in the literature, there is a strong case in the context of schooling for favouring the view that students should engage in an assessment of their teachers for intellectual trustworthiness if credulity on the part of students is to be avoided. J. S. Mill’s suggestion that the judgment of open-minded individuals can be trusted is explored and defended; and it is further argued that students are in a position to determine whether or not their teachers are open-minded (...) by asking certain questions about their approach and manner. (shrink)

Despite reservations expressed in the literature, there is a strong case in the context of schooling for favouring the view that students should engage in an assessment of their teachers for intellectual trustworthiness if credulity on the part of students is to be avoided. J. S. Mill’s suggestion that the judgment of open-minded individuals can be trusted is explored and defended; and it is further argued that students are in a position to determine whether or not their teachers are open-minded (...) by asking certain questions about their approach and manner. (shrink)

It has often been argued that Hannah Arendt ‘let off’ Eichmann through her concept of the banality of evil. In this paper I argue, through revisiting and modifying the concept of the banality of evil, that we can reject such criticism. That is, by judging that a perpetrator, like Eichmann, commits evil banally in no way undermines the grounds for holding them to be responsible for their actions, but it does help us to understand why such perpetrators act as they (...) do and to teach us how we might prevent such evil from occurring again. (shrink)

In this article I ask how moral relativism applies to the analysis of responsibility for mass crime. The focus is on the critical reading of two influential relativist attempts to offer a theoretically consistent response to the challenges imposed by extreme criminal practices. First, I explore Gilbert Harman’s analytical effort to conceptualize the reach of moral discourse. According to Harman, mass crime creates a contextually specific relationship to which moral judgments do not apply any more. Second, I analyze the inability (...) thesis, which claims that the agents of mass crime are not able to distinguish between right and wrong. Richard Arneson, Michael Zimmerman and Geoffrey Scarre do not deny the moral wrongness of crime. However, having introduced the claim of authenticity as a specific feature of the inability thesis, they maintain that killers are not responsible. I argue that these positions do not hold. The relativist failure to properly conceptualize responsibility for mass crime follows from the mistaken view of moral autonomy, which then leads to the erroneous explanation of the establishment, authority and justification of moral judgments. (shrink)