Pincione argues that procedural constitutional guarantees of market freedoms best protect individuals from domination. If he is right, Philip Pettit's claim that various forms of state interference with private markets are needed to forestall domination will prove to be unwarranted. Pincione further contends that market freedoms are best protected by procedural rules for political decision-making, as opposed to constitutional guarantees of private property and other substantive rules.Central to his position are claims that the dispersion of economic power precludes domination, and (...) that free entry into markets furthers such dispersion. As against the idea that the state is in a better position to disperse economic power, Pincione argues that the constitutional provisions needed to implement that idea are contestable, and to that extent require interpretive powers that themselves involve domination. Only a constitution that, as a side effect of its procedures for political decision making, generates full private property rights holds out hope of shielding citizens from domination. This is so, because a plurality of suppliers of goods and services is a structural feature of the free market, in a sense of “structural” that matters for measurements of domination based on fairly uncontroversial claims about persons and resources. (shrink)

I propose to examine here, at the outset, what I call the asymmetry in Thomas Hobbes's thought between his treatment of civil war and war between states, that is to say, between the departure from the state of nature - when that is a condition prevailing between individuals - and the permanency in the state of nature when it forms a condition existing between states. Secondly, I will address the Kantian progression beyond this asymmetry through the dual introduction of the (...) idea of progress and of ‘cosmo-political’ peace. The attention given in recent years by Habermas to the Kantian idea of perpetual peace [Habermas, 1996], the recent events in Kosovo and Chechnya, and their implications for the shape of an international penal tribunal to judge crimes against humanity, invigorate the questions of civil peace and of rights which transcend state frontiers. (shrink)

After a regime-changing war, a state often engages in lustration—condemnation and punishment of dangerous, corrupt, or culpable remnants of the previous system—e.g., de-Nazification or the more recent de-Ba’athification in Iraq. This common practice poses an important moral dilemma for liberals because even thoughtful and nuanced lustration involves condemning groups of people, instead of treating each case individually. It also raises important questions about collective agency, group treatment, and rectifying historical injustices. Liberals often oppose lustration because it denies moral individualism and (...) ignores rule of law, and their only justifications for lustration are consequentialist ones. This article suggests that lustration may not necessarily be a problem for liberals. While group treatment might be justified on grounds of convenience and pragmatism in times of transitional justice, there are also valid moral arguments consistent with moral individualism and due process for wholesale group punishment after a war. This article offers four overlapping moral justifications, in a robust defense of the core concept of lustration that is covered by each argument. (shrink)

In recent years, a number of authors have used gametheoretic reasoning to explain why purely self-interested agentswould ever conform their economic activities with the requirements of justice, when by doing so they forego opportunities to reapunilateral net gains by exploiting others. In this paper, I argue that Hume's justification of honest economic exchanges between self-interested agents in the Treatise foreshadows this contemporary literature. Hume analyzes the problem of explaining justice in self-interested economic exchange as a problem of agents coordinating on (...) a pattern of reciprocal cooperation, as opposed to some other behavioral pattern such as reciprocal exploitation, in exchanges repeated over time. Hume's arguments anticipate informally thecontemporary interpretation of just economic practices as forming part of an equilibrium of a repeated game. I close the paper by arguing that Hume does not provide a satisfactory explanation of how the mutual expectations that support justice in economic exchange arise in a community of self-interested agents. The problem Hume leaves unsolved is one of equilibrium selection, that is: Why do agents follow an equilibrium corresponding to just economic exchanges rather than some other equilibrium corresponding to unjust exchanges? I also argue that contemporary game theory still lacks a satisfactory theory of equilibrium selection, but that such a theory would lead us closer to a satisfactory Humean reconciliation of justice and self-interest in economic exchange. (shrink)

In their classic analyses, Hobbes and Hume argue that offensively violating a covenant is irrational because the offense ruins one’s reputation. This paper explores conditions under which reputation alone can enforce covenants. The members of a community are modeled as interacting in a Covenant Game repeated over time. Folk theorems are presented that give conditions under which the Humean strategy of performing in covenants only with those who have never offensively violated or performed with an offensive violator characterizes an equilibrium (...) of the repeated Covenant Game. These folk theorems establish that for certain ideal settings Hobbes’ and Hume’s arguments against offensively violating covenants are compelling. However, these ideal settings presuppose that the community has certain mechanisms that generate common knowledge of the identities of those with whom one should perform. I analyze the results of computer simulations of the interactions in a community whose members must rely upon private communication alone. The computer simulation data show that in this community, reputation effects cannot effectively deter members from offensively violating covenants. I conclude that Hobbes’ and Hume’s warnings against offensive violation are compelling only on condition that the community is sufficiently structured to generate common knowledge among its members. I also conclude that even in such structured communities, the Humean strategy is not the uniquely “correct” policy. (shrink)

Different attempts have been made to answer Reich’s question of why the majority of those who are hungry don’t steal and why the majority of those who are exploited don’t strike. The two most influential approaches have been the ideological one and the gunman theory. The gunman theory seems to have the upper hand. However, there are cases where oppression takes place in the absence of any gunman. The usual example is the democratic welfare state. We can conceive of such (...) instances of (continued) oppression by a minority of a majority as cases of rational injustice. Unless the privileged minority accepts the introduction of just institutions, there is no way of introducing them. And, for simple egoistic reasons, the minority doesn’t cooperate with the majority. So it is rational for the oppressed majority to endure. (shrink)

Normative questions concerning political authority and political obligation are widely seen as central questions of political philosophy. Current global transformations require an innovative response from normative political thinking about these two topics. In light of a concrete example of the supranational forms of authority and obligation that have been and are emerging beyond the national state and beyond the traditional domains of international law, I lay out what has become the standard approach to authority and obligation and indicate why this (...) approach is inadequate in contemporary circumstances. I sketch an alternative approach and suggest how the most promising exemplar of this kind, Habermas’ discourse theory of law and politics, can better deal with the example. Having thus made plausible the advantages of the discourse theory of the alternative approach, I end with an ‘internal’ critique of Habermas’ own recent writings on the global political order. (shrink)

No. South African Journal of Philosophy Vol.26 (2) 2007:228-238.

Epicurean contractarianism is an attempt to reconcile individualistic hedonism with a robust account of justice. The pursuit of pleasure and the requirements of justice, however, have seemed to be incompatible to many commentators, both ancient and modern. It is not clear how it is possible to reconcile hedonism with the demands of justice. Furthermore, it is not clear why, even if Epicurean contractarianism is possible, it would be necessary for Epicureans to endorse a social contract. I argue here that Epicurean (...) contractarianism is both possible and necessary once we understand Epicurean practical rationality in a new way. We are left with an appealing version of teleological, individualistic contractarianism that is significantly different from Hobbesian contractarianism. (shrink)

A difficult problem for contractualists is how to provide an interpretation of the contractual situation that is both subject to appropriately stringent constraints and yet also appropriately sensitive to certain features of us as we actually are. My suggestion is that we should embrace a model of contractualism that is structurally analogous to the “advice model” of the ideal observer theory famously proposed by Michael Smith (1994; 1995). An advice model of contractualism is appealing since it promises to deliver a (...) straightforward solution to the so-called “conditional fallacy.” But it faces some formidable challenges. On the face of it, it seems to be straightforwardly conceptually incoherent. And it seems to deliver a solution to the conditional fallacy at the cost of being vulnerable to what I shall call “the concessional fallacy.” I shall consider how, if at all, these challenges are to be met. I shall then conclude by considering what this might mean for the so-called “ideal/non-ideal theory” issue. (shrink)

Contractarianism initially made its mark, in the seventeenth century, as a sort of theory of everything in ethics. But gradually philosophers became convinced that there were resources available outside contractarianism for settling important moral questions—for instance, ideas of human rights and the moral equality of persons. Then Rawls revived contractarianism with a more modest aim—namely, as a theory of justice. But even this agenda for contractarianism has been called into question, most notably by G.A. Cohen, who contends that we have (...) other tools at our disposal for identifying the true conception of justice. So the question remains: how should contractarianism be construed if it is to provide answers to questions that cannot be answered in some other way? In my essay I offer a very simple answer: contractarianism should be construed as a political morality. I arrive at this answer by starting with contractarianism as a theory of everything and paring away the unappealing layers of contractarianism so understood. I begin by describing what contractarianism is. Then I dispense with contractarianism as a theory of state legitimacy, as a theory of interpersonal morality, and as a theory of justice. Finally, I distinguish political morality from the other already-mentioned areas of morality, and argue that contractarianism is a sensible theory of its grounds. (shrink)

The aim of this paper is to critically inquire into some of the interpretations of what appears to me to be the core of Hobbes's political philosophy: his concept of political obligation. And in so doing I will provide a new way of reading the problem of obedience in Hobbes, one that does not dismiss the limits of political obligation and the theological context that surrounds it.

Starting from considering how radical Hobbes' rejection of teleology was, this paper presents a coherent reading of Hobbesian reason, as applied to the justification of political obligation, striking a more perspicuous third way between the ‘orthodox’ and the ‘revisionist’ readings. Both families of interpretations are partial to some elements of Hobbes' thought, therefore incapable of providing a coherent reading of its whole. A precise rendering of Hobbes' deontological reason allows a better hermeneutical understanding of his philosophy as well as a (...) keener appreciation of its relevance for past and present political thought. (shrink)

Die Idee, dass vor allem monetäre Anreize das Verhalten von Wirtschaftsakteuren in gewünschte Richtungen lenken und sogar dabei helfen können, durch Leistungssteigerung zusätzliche Wohlfahrtseffekte zu generieren, spielt in der politischen Ökonomie seit ihren Anfängen eine zentrale Rolle. Es spricht sogar einiges dafür, dass dieser Gedanke das verbindende Glied der Ökonomik als Gesellschaftstheorie im Gegensatz zu anderen gesellschaftstheoretischen Entwürfen ausmacht. Dennoch halte ich dieses Anreizargument aus normativer Perspektive für unterentwickelt, wie ich in Auseinandersetzung mit der Ökonomischen Ethik bzw. Ordnungsethik nach Karl (...) Homann und der Integrativen Wirtschaftsethik zeigen möchte. Weder gelingt es der Ordnungsethik nach Karl Homann, die Bedeutung von Anreizstrukturen hinreichend zu begründen, obwohl sie in Ansätzen wichtige Argumente formuliert. Noch gelingt es der Integrativen Wirtschaftsethik, die zentrale Rolle von Anreizstrukturen für die normative Theoriebildung überzeugend zurückzuweisen. Mir geht es nicht darum, den einen oder anderen wirtschaftsethischen Ansatz grundsätzlich zurückzuweisen, sondern vielmehr, auf Lücken in der Argumentation und sich daraus ergebende Forschungsfragen hinzuweisen. Vor diesem Hintergrund könnte es helfen, einen verwandten Diskurs aus der gegenwärtigen Gerechtigkeitstheorie in die Überlegungen mit einzubeziehen. Denn die grundlegende Idee der ökonomischen Gesellschaftstheorie einer Wohlfahrtssteigerung durch die gezielte Manipulation von Anreizstrukturen hat auch in der gegenwärtigen Gerechtigkeitstheorie ihre Wirkung entfaltet. In seiner Theorie der Gerechtigkeit hat John Rawls argumentiert, dass selbst Egalitaristen bestimmte Einkommensunterschiede zulassen müssen, wenn dadurch für Leistungsträgerinnen solche Anreize gesetzt werden, die gleichzeitig auch den Schlechtestgestellten zum Vorteil gereichen. Diese Argumentation ist von Gerald Cohen einer harschen Kritik ausgesetzt worden. Cohen behauptet, dass Rawls mit diesem Anreizargument seinen eigenen Egalitarismus unterläuft. Ich glaube, dass diese philosophische Diskussion des Anreizargumentes in der Gerechtigkeitstheorie für wirtschaftsethische Überlegungen relevant ist, obwohl sie innerhalb eines idealtheoretischen und egalitaristischen Bezugsrahmens geführt wird. Für diese Relevanz werde ich in vier Abschnitten argumentieren. In einem ersten Teil werde ich die Positionen der Ökonomischen Ethik von Karl Homann und der Integrativen Wirtschaftsethik von Peter Ulrich zur Rolle von Anreizen einführen und darlegen, warum ich beide Ansätze für normativ unterbestimmt halte. In einem zweiten Teil werde ich kurz die Argumentation von John Rawls und ausführlicher die Kritik von Gerald Cohen an dieser Position vorstellen. In einem dritten Teil werde ich einige Einwände gegen Cohen formulieren und die Notwendigkeit einer nichtidealen Theorie der Gerechtigkeit betonen. In einem vierten und abschließenden Teil werde ich vorschlagen, einen Teil der Wirtschaftsethik als nichtideale Gerechtigkeitstheorie zu verstehen und aus dieser Perspektive nur kurz andeuten, welche systematische Rolle dem Anreizargument zukommt. (shrink)

Research Articles Christopher W. Morris, Social Philosophy and Policy, FirstView Article.

Since the late 1960s Quentin Skinner has defended a highly influential form of linguistic contextualism for the history of ideas, originally devised in opposition to established methodological orthodoxies like the `great text' tradition and a mainly Marxist epiphenomenalism. In 2002, he published Regarding Method, a collection of his revised methodological essays that provides a uniquely systematic expression of his contextualist philosophy of history. Skinner's most arresting theoretical contention in that work remains his well-known claim that past works of political theory (...) cannot be read as contributions to `perennial' debates but must instead be understood as particularistic, ideological speech acts. In this article I argue that he fails to justify these claims and that there is actually nothing wrong at all with (where appropriate) treating past works of political theory as engaged in perennial philosophical debates. Not only do Skinner's arguments not support the form of contextualism he defends, their flaws are actually akin to those he identified in his critique of previous methodological orthodoxies. (shrink)

I first argue against Peter Singer's exciting thesis that the Prisoner's Dilemma explains why there could be an evolutionary advantage in making reciprocal exchanges that are ultimately motivated by genuine altruism over making such exchanges on the basis of enlightened long-term self-interest. I then show that an alternative to Singer's thesis — one that is also meant to corroborate the view that natural selection favors genuine altruism, recently defended by Gregory Kavka, fails as well. Finally, I show that even granting (...) Singer's and Kavka's claim about the selective advantage of altruism proper, it is doubtful whether that type of claim can be used in a particular sort of sociobiological argument against psychological egoism. (shrink)

From a traditional moral point of view, business practitioners often seem overly concerned about the behavior of their peers in deciding how they ought to act. We propose to account for this concern by introducing a mutual trust perspective, where moral obligations are grounded in a sense of trust that others will abide by the same rules. when grounds for trust are absent, the obligation is weakened. We illustrate this perspective by examining the widespread ambivalence with regard to deception about (...) one's settlement preferences in negotiation. On an abstract level, such deception generally seems undesirable, though in many individual cases it is condoned, even admired as shrewd bargaining. Because of the difficulty in verifying someone's settlement preferences, it is hard to establish a basis for trusting the revelations of the other party, especially in competitive negotiations with relative strangers. (shrink)

Lorenzo Sacconi's recent re-statement of his social contract account of business ethics is a major contribution to our understanding of the normative nature of CSR as the expression of a fair multi-party agreement supported by the economic rationality of each participant. However, at one crucial point in his theory, Sacconi introduces the concept of stakeholders' conformist preferences - their disposition to punish the firm if it defects from the agreement, refusing to abide by its own explicit CSR policies and norms. (...) We take issue with him over this concept: we show that the assumption of conformist preferences is a moral premise, and it arguably weakens the normativity of the theory as a whole. As an alternative, we propose an evolutionary game theoretic approach. We draw upon recent applications of evolutionary game theory to moral philosophy , and we use a computer simulation of the trust game. According to this approach, the failure of the logic of reputation, which is the problem conformist preferences were introduced to solve, is overcome through the dynamics of interaction. (shrink)

The aim of this paper is to critically review the game-theoretic discussion of Hobbes and to develop a game-theoretic interpretation that gives due attention both to Hobbes's distinction between “moderates” and “dominators” and to what actually initiates conflict in the state of nature, namely, the competition for vital goods. As can be shown, Hobbes's state of nature contains differently structured situations of choice, the game-theoretic representation of which requires the prisoner's dilemma and the assurance game and the so-called assurance dilemma. (...) However, the “state of war” ultimately emerges from situations that cannot be described by any of these games because they represent zero-sum games in which the outcome of mutual cooperation does not exist. (shrink)

Thomas Hobbes has recently been cast as one of the forefathers of political realism. This article evaluates his place in the realist tradition by focusing on three key themes: the priority of legit...

This article examines changes in the conception of morality and egoism in early modern Europe. It explains that the postulate that human beings were fractious, covetous, and endowed with a strong drive towards self-aggrandizement was associated with Thomas Hobbes, and his writings produced a strong counterflow in the form of assertions and demonstrations of altruism and benevolence as natural endowments of human beings. It suggests that the modern ethical thought has defined itself by its concern with a specific ethical conception (...) whose distinctness from eudaimonist prudential concerns is part of its very idea. (shrink)

Hobbes’s state of nature is often analyzed in two-person two-action non-cooperative games. By definition, this literature only focuses on duels. Yet, if we consider general games, i.e., with more than two agents, analyzing Hobbes’s state of nature in terms of duel is not completely satisfactory, since it is a very specific interpretation of the war of all against all. Therefore, we propose a definition of the state of nature for games with an arbitrary number of players. We show that this (...) definition coincides with the strategy profile considered as the state of nature in two-person games. Furthermore, we study what we call rational states of nature. We show that in rational states of nature, the utility level of any agent is equal to his maximin payoff. We also show that rational states of nature always exist in inessential games. Finally, we prove the existence of states of nature in a class of symmetric games. (shrink)

Hobbes’s own justification for the existence of governments relies on the assumption that, without a government, our lives in the state of nature would result in a state of war of every man against every man. Many contemporary scholars have tried to explain why universal war is unavoidable in Hobbes’s state of nature by utilizing modern game theory. However, most game-theoretic models that have been presented so far do not accurately capture what Hobbes deems to be the primary cause of (...) conflict in the state of nature – which is uncertainty, rather than people’s egoistic psychology. Any game- theoretic model that does not incorporate uncertainty into the picture is, therefore, I claim, the wrong model. In this paper, I use Bayesian game-theory to show how universal conflict can break-out in the state of nature - even when the majority of the population would strictly prefer to cooperate and seek peace with other people - due to uncertainty about the other person’s type. Along the way, I show that the valuation of one’s own life is one of the central mechanisms that drives Hobbes’s pessimistic conclusion. (shrink)

Este estudio se propone destacar los resultados ofrecidos en la edición crítica y traducción portuguesa del libro De Legibus Uvm I Da Ley em Geral de F. Suárez, a cargo del mancomunado esfuerzo de investigadores lusos contemporáneos, quienes examinaron esa Obra de jurisprudencia nacida de las lecciones que F. Suárez diera desde 1601-3 y que plasmara en la edición original del tratado de Coimbra en 1612. Subrayo aspectos de la doctrina política que dejarán al descubierto un Suárez plura novavit, influyente (...) en la conformación moderna de la republica democrática. This paper calis the attention on the outcome of the research offered in the critical edition and Portuguese translation of the book De Legibus Livro I Da Ley em Geral de F. Suárez, done by the joint effort of contemporary Researchers, who examined that work of jurisprudence born of the lectures that Suarez gave around 1601-3, and that resulted in the original 1612 edition of the Coimbra treatise. I underline aspects of the political doctrine, which exposes a plura novavit-Suarez that promote a new form of the political regimes and influence in the shaping of the modern democratic republic. (shrink)

Recently, philosophers have drawn on tools from game theory to explore behavior in Hobbes’ state of nature. I take a similar approach and argue the Lockean state of nature is best conceived of as a conflictual coordination game. I also discuss Nozick’s famous claim regarding the emergence of the state and argue the path to the minimal state is blocked by a hitherto unnoticed free-rider problem. Finally, I argue that on my representation of the Lockean state of nature both widespread (...) conflict and lasting peace are possible. This, I contend, is in line with one popular interpretation of Locke. (shrink)

Philosophers and social scientists have recently turned to game theory and agent-based models to better understand social contract formation. The stag hunt game is an idealization of social contract formation. Using the stag hunt game, we attempt to determine what, if any, barrier diversity is to the formation of an efficient social contract. We uncover a deep connection between tolerance, diversity, and the social contract. We investigate a simple model in which individuals possess salient traits and behave cooperatively when the (...) difference between their trait and the trait of their counterpart is less than their ‘tolerance level’. If traits are fixed and correspond to permanent or semipermanent features of the individual, such as religion or race, social contract formation is a remote possibility. If traits are malleable, social contract formation is possible but comes at the steep cost of diversity and tolerance, that is, individuals are unwilling to cooperate with those much different from themselves. Yet homogeneity and intolerance are not a long-term feature of the population. Over time mutations allow for increasingly tolerant agents to prosper, thereby ushering in trait diversity. In the end, all reap the benefits of cooperation. (shrink)

Is there a political philosophy of conservatism? A history of the phenomenon written along sceptical lines casts doubt on the existence of a transhistorical doctrine, or even an enduring conservative outlook. The main typologies of conservatism uniformly trace its origins to opposition to the French Revolution. Accordingly, Edmund Burke is standardly singled out as the ‘father’ of this style of politics. Yet Burke was de facto an opposition Whig who devoted his career to assorted programmes of reform. In restoring Burke (...) to his original milieu, the argument presented here takes issue with 20th-century accounts of conservative ideology developed by such figures as Karl Mannheim, Klaus Epstein and Samuel Huntington. It argues that the idea of a conservative tradition is best seen as a belated construction, and that the notion of a univocal philosophy of conservatism is basically misconceived. (shrink)

In this paper, I propose a novel approach to investigating the nature of well-being and a new theory about wellbeing. The approach is integrative and naturalistic. It holds that a theory of well-being should account for two different classes of evidence—our commonsense judgments about well-being and the science of well-being (i.e., positive psychology). The network theory holds that a person is in the state of well-being if she instantiates a homeostatically clustered network of feelings, emotions, attitudes, behaviors, traits, and interactions (...) with the world that tends to have a relatively high number of states that feel good, that lead to states that feel good, or that are valued by the agent or her culture. (shrink)

In this paper we distinguish two competing conceptions of dignity, one recognizably Hobbesian and one recognizably Kantian. We provide a formal model of how decision-makers committed to these conceptions of dignity might reason when engaged in an economic transaction that is not inherently insulting, but in which it is possible for the dignity of the agent to be called into question. This is a modified version of the ultimatum game. We then use this model to illustrate ways in which the (...) Kantian evaluative standpoint enjoys a kind of internal stability that the Hobbesian framework lacks. Our interpersonal argument shows that, under certain conditions, Hobbesians prefer to cultivate Kantian commitments in others and promote the presence of Kantians in the population. Our intrapersonal argument shows that agents who are conflicted between Kantian and Hobbesian commitments have powerful reasons not to resolve this commitment in favour of Hobbesian values. Our emulation argument illustrates that in repeated versions of the ultimatum game, the Hobbesian chooses to behave like a Kantian, including publicly repudiating her Hobbesian commitments. Here again, however, the Hobbesian is able to achieve a desired benefit only on the condition that there are genuine Kantians in the population. Finally, our social planning argument explores the reasons why a community of Hobbesians would opt to enshrine a Kantian conception of dignity into law. The paper concludes with some remarks about the policy implications of this work. The value or worth of a man is, as for all other things, his price, that is to say, so much as would be given for the use of his power; and therefore is not absolute, but a thing dependent on the need and judgement of another... The public worth of a man, which is the value set on him by the Common-wealth, is that which men commonly call DIGNITY. Hobbes, _Leviathan X_, 16. (shrink)

It is widely agreed that one of the core functions of government is to supply public goods that markets either fail to provide or cannot provide efficiently. I will suggest that arguments for government provision of public goods require fundamental moral judgments in addition to the usual economic considerations about the relative efficacy of markets and governments in supplying them. While philosophers and policymakers owe a debt of gratitude to economists for developing the theory of public goods, the link between (...) public goods and public policy cannot be forged without moral reflection on the proper function and scope of government power. (shrink)

In this dissertation, I argue for a set of interpretations regarding the relationship between moral obligation and reasons for acting in the theories of Hobbes, Hutcheson, and Hume. Several commentators have noted affinities between these naturalist moral theories and contemporary ethical internalism. I argue that attempts to locate internalist theses in these figures are not entirely successful in any clear way. I follow Stephen Darwall's suggestion that addressing the question “why be moral?” is one of the fundamental problems of modern (...) moral philosophy. Since, as some have argued, there is a tension between accepting internalism and providing an adequate response to the “why be moral” question, I argue that each figure maintains a distinctive response to this question given the sort of internalism, if any, he would accept. In the introduction, I provide the key distinctions that arise from contemporary discussions of ethical internalism, and I motivate my project of looking for insight into the relationship between internalism and amoralism in the British Moralists. Chapters 1 and 2 focus on the moral theory Hobbes who, I argue, would accept a version of constitutive existence internalism because he holds that there is a necessary connection between one's being contractually obligated and one's being in certain rationally motivating states. I then present the fool's objection as an objection to the assumption of a relevant similarity between divine obligation and contractual obligation. I argue that, irrespective of this dissimilarity, the fool has some rational motive to keep his covenants in virtue of the fact that making covenants changes one's decision situation in such a way that it becomes reasonable to treat covenants as if they imposed categorical constraints on behavior. I claim that Hobbes's response to the fool is, at least in part, that the fool fails to understand what moral obligation consists in. In the remainder of the dissertation I turn my attention to two classical sentimentalist moral theories. I examine the theories of Hutcheson and Hume because it is not clear what resources moral sentimentalism has available to it in order to address questions about the reasonableness of moral action. In chapters 3 and 4, I develop an interpretation of Hutcheson who, because he distinguishes between exciting and justifying reasons, is able to say there is some non-derivative sense in which moral actions are reasonable. I argue that he develops a theory whereby moral obligation is to be understood in terms of the non-motivating states of approval of moral spectators, and I do not think, contrary to Darwall, that there is anything puzzling about his doing so. I argue that Hutcheson does not accept a version of motive internalism, but that he shares much in common with internalist views: he claims that there is a very strong, if contingent, connection between our states of approval and our motivational states. I offer an explanation of how Hutcheson could respond to the amoalist, which holds that we ought to be moral because, in part, we all already have the motives for and the interests in doing the sorts of things of which moral spectators approve. In chapters 5 and 6, I turn my attention to Hume who, because he makes no distinction between motivating and justifying reasons, does not seem to have anything to say about the non-derivative reasonableness of moral action. I argue that a textually grounded interpretation of Hume's theory of the passions provides us with more reason to favor an internalist reading over an externalist reading of his moral theory. Much of my argument depends on an interpretation of Hume's claim that it is possible for agents to be moved to act from a sense of duty alone. When we ask what Hume can say to the question “why be moral,” some of the options that Hutcheson pursues are initially open to him. However, I argue that Hume thinks philosophical theorizing must give way to the operations of psychological mechanisms that are causally responsible for inspiring agents to act morally by giving rise in them to particular kinds of affections. I conclude with some general remarks about the problems surrounding Darwall's interpretation of Hume's theory of justice, and use this discussion to lend further support to the claim that the actual theories of Hobbes, Hutcheson, and Hume do not neatly fit into the taxonomies that Darwall seems to think they do. (shrink)

La siguiente propuesta de lectura es, en muchos sentidos, el resultado del encuentro con la obra de Norberto Bobbio. Este pensador italiano se dedicó a estudiar a los clásicos de la filosofía política y, entre ellos, especialmente a Thomas Hobbes, y fue. mostrando, de un modo cada vez más convincente, la presencia de la obra de: Hobbes en el desarrollo de la filosofía política moderna, hasta el punto de considerarla: como el gran modelo que reemplaza ala tradición aristotélica. Su tesis (...) es muy clara: ese modelo está formado por un con- junto de conceptos en cuya estructuración predomina la racionalidad; en ese modelo existe un doble y compatible camino intelectual: el de la fundamentación racional del Estado y el de la fundamentación de un Estado racional. Estas fórmulas han tenido mucho éxito en el campo de la historiografía, pero creemos que pueden modificarse sustantivamente si se muestra que el peso fundamental del pensamiento político de Hobbes recae no sólo en la razón sino también, y antes que nada, en la imaginación. Es precisamente el sentido básico de ese descubrimiento el que nos ha llevado, distanciados de Bobbio, a proponer el presente estudio. (shrink)

Proponemos una lectura de la obra de Hobbes como revolución, como ruptura radical con el pensamiento de la tradición dominante: ruptura, que lo es en casi todos los ámbitos, pero sobre todo en el del pensamiento político, moral y jurídico. Sugerimos, además, que esa radical ruptura sigue manteniendo elementos vivos y útiles para pensar la política hoy.

In this paper I critically examine an influential argument in favor of political realism. The argument claims that international relations, by analogy with Hobbes’s state of nature at the individual level, are governed by anarchy which makes it irrational for states to observe the principles of morality and justice since there are no guarantees that they will be observed by other states. However, this analogy is unsustainable due to the differences that exist between agents on the international and individual levels. (...) Compared to the insecurity of the state of nature, the level of insecurity of international relations is lower, which makes it possible for co-operation between states to be established. This conclusion is additionally corroborated by insights of the game theories, especially those of iterated prisoner’s dilemma. (shrink)

WHEN ONE ASSUMES, as I will, that death marks the irrevocable end to one’s existence, it is difficult to make sense of the idea that a person could be harmed or benefited by events that take place after her death. How could a posthumous event either enhance or diminish the welfare of the deceased, who no longer exists? Yet we find that many people have a prudential (i.e., self-interested) concern for what’s going to happen after their deaths.1 People are, for (...) instance, concerned that their reputations not be slandered, that their achievements not be undermined, and that their contributions not be forgotten, not even after their deaths. Of course, many philosophers would insist that such a concern for what’s going to happen after one’s death must be based on, or a remnant of, a false belief in an afterlife. I, however, will argue that even if death marks the unequivocal and permanent end to one’s existence, people have good reason to be prudentially concerned with what’s going to happen after their deaths, for, as I will show, a person’s welfare can indeed be affected by posthumous events. (shrink)

This paper argues that the standard account of posthumous harm is untenable. The standard account presupposes the desire-fulfillment theory of welfare, but I argue that no plausible version of this theory can allow for the possibility of posthumous harm. I argue that there are, at least, two problems with the standard account from the perspective of a desire-fulfillment theorist. First, as most desire-fulfillment theorists acknowledge, the theory must be restricted in such a way that only those desires that pertain to (...) one’s own life count in determining one’s welfare. The problem is that no one has yet provided a plausible account of which desires these are such that desires for posthumous prestige and the like are included. Second and more importantly, if the desire-fulfillment theory is going to be at all plausible, it must, I argue, restrict itself not only to those desires that pertain to one’s own life but also to those desires that are future independent, and this would rule out the possibility of posthumous harm. If I’m right, then even the desire-fulfillment theorist should reject the standard account of posthumous harm. We cannot plausibly account for posthumous harm in terms of desire fulfillment (or the lack thereof). (shrink)

This work intends to demonstrate the existence of limits that hinder the absolute authority of the sovereign in Hobbes’s political theory. Particularly, I will try to identify the concept of honor as the paradigm of this limitation. The field of the manifestations of worth — it will be argued — operates within a logic that runs parallel to that of the State. Moreover, it engenders authorities with high degree of autonomy. To be sure, the sovereign power can intervene in this (...) field by means of persuasion and coercion, but it will never be able to erase the resistances and limitations imposed by signs of honor. (shrink)

Eudaemonism is the common structure of the family of theories in which the central moral conception is eudaemonia , understood as "living well" or "having a good life." In its best form, the virtues are understood as constitutive and therefore essential means to achieving or having such a life. What I seek to do is to lay the groundwork for an approach to eudaemonism grounded in practical reason, and especially in instrumental reasoning, rather than in natural teleology. In the first (...) chapter, I argue that an approach based in natural teleology will not work. In the second, the claims of decision theory to be an adequate formal representation of instrumental reasoning are examined and found wanting. In the third, I develop an account of ordinary instrumental reasoning. In the fourth, I discuss the structure of eudaemonism, with the aim of showing that there is an intelligible and attractive doctrine that can be disentangled from the natural teleology. In the fifth, I sketch an argument showing that instrumental reasoning, as explicated in the third chapter, can bear on the selection of final and ultimate ends, and that it is plausible that the instrumental approach to moral theory that I am urging yields conclusions with a eudaemonistic structure. I also indicate directions for further development and exploration. (shrink)