In this article I endeavour to clarify the meaning of ‘responsibility’, which in the last decades has become a cornerstone of the ethical and political debate. To this end, I carry out an etymological enquiry into this notion with respect to antique and modern European languages. The thesis I argue is that language evidences a unique capacity to cherish, nurture, and foresee with a touch of wisdom an inexhaustible repertoire of existential meanings, which take the stage in human endeavours. As (...) a result, this enquiry helps to understand the original relational and future-oriented significance of ‘responsibility’. Additionally, the analysis steers clear of incorrect or incomplete interpretations, as well as of those willing to deal with the complex and multifaced meaning of ‘responsibility’ in a purely logical-analytical way, which results in moving to the background, if not disregarding altogether, its historical and linguistic stratifications, which are in fact relevant to the full comprehension of this notion. (shrink)

This volume bridges contemporary philosophical conceptions of risk and responsibility and offers an extensive examination of the topic. It shows that risk and responsibility combine in ways that give rise to new philosophical questions and problems. Philosophical interest in the relationship between risk and responsibility continues to rise, due in no small part due to environmental crises, emerging technologies, legal developments, and new medical advances. Despite such interest, scholars are just now working out how to conceive of the links between (...) risk and responsibility, the implications that risks may have to conceptions of responsibility (and vice versa), as well as how such theorizing might play out in applied cases. With contributions from leading scholars, this volume brings together new work examining the interplay between risk and responsibility, exploring its varied philosophical aspects and applications to contemporary issues in law, bioethics, technology, and environmental ethics. Risk and Responsibility in Context will be of interest to philosophers working in ethics, bioethics, philosophy of law, and philosophy of technology, as well as scholars and practitioners in law, health and science management, public policy, and environmental studies. (shrink)

This chapter describes the attributionist approach to moral responsibility. Works by Pamela Hieronymi, T.M. Scanlon, Angela Smith, and Matthew Talbert are taken to representative of this approach. On the interpretation given here, attributionism is committed to the following: assessments of moral responsibility are, and ought to be, centrally concerned with the morally significant features of an agent’s orientation toward others that are attributable to her, and an agent is eligible for moral praise or blame solely on the basis of these (...) attributions. Attributionism is presented as rejecting the claim that agents are morally responsible only for what is under their voluntary control, as well as the claim that agents are responsible for wrongdoing only if they could have responded to the moral considerations that spoke against your behavior. These supposed conditions on moral responsibility are rejected for the same reason: agents may reveal features of their selves, in a way that is sufficient for moral responsibility, even in cases in which these conditions are not met. (shrink)

Should people get vaccinated for the sake of others? What could ground—and limit—the normative claim that people ought to do so? In this paper, we propose a reasons-based consequentialist account of vaccination for the benefit of others. We outline eight harm-based and probabilistic factors that, we argue, give people moral reasons to get vaccinated. Instead of understanding other-directed vaccination in terms of binary moral duties (i.e., where people either have or do not have a moral duty to get vaccinated), we (...) develop a scalar approach according to which people can have stronger or weaker moral reasons to get vaccinated in view of the moral good of vaccination. One advantage of our approach is that it can capture why a person might have strong moral reasons to get vaccinated with Vaccine A, but only weak moral reasons to get vaccinated with Vaccine B. We discuss theoretical strengths of our approach and provide a case study of vaccination against COVID-19 to demonstrate its practical significance. (shrink)

Purpose: There is a widespread recognition that biomedical explanations offer benefits to those diagnosed with a mental disorder. Recent research points out that such explanations may nevertheless have stigmatizing effects. In this study, this ‘mixed blessing’ account of biomedical explanations is investigated in a case of philosophical interest: Tourette Syndrome. Method: We conducted a vignette survey with 221 participants in which we first assessed quantitative attributions of blame as well as the desire for social distance for behavior associated with Tourette (...) Syndrome. Results: In our study, it is confirmed that in the case of biomedical explanations, less blame is attributed than in the case of psychosocial explanations. When presented with a mixed explanation stressing an entanglement of biological and psychosocial factors this did not increase blame attribution. The desire for social distance is unaffected by the type of explanation but the participants’ free text feedback indicates this might obfuscate an underlying dilemma between stigma and blame revealed in recent research. Conclusion: There seems to be potential for blame reduction in explanations where biological and psychosocial factors are entangled. However, dynamic, ‘epigenetic’, explanations require further qualitative research to be performed as well as a philosophical framework to account for the ‘mixed blessings’ account. (shrink)

Can nonhuman animals and artificial intelligence (AI) entities be attributed moral agency? The general assumption in the philosophical literature is that moral agency applies exclusively to humans since they alone possess free will or capacities required for deliberate reflection. Consequently, only humans have been taken to be eligible for ascriptions of moral responsibility in terms of, for instance, blame or praise, moral criticism, or attributions of vice and virtue. Animals and machines may cause harm, but they cannot be appropriately ascribed (...) moral responsibility for their behavior. This thesis challenges the conventional paradigm by proposing an alternative approach where moral agency is conceived as the competence to participate in moral responsibility practices. By shifting focus from intra-individual to contextual and socially situated features, this practice-focused approach appears to make the attribution of moral agency to nonhuman animals and AI entities more plausible than commonly assumed. Moreover, considering the current and potential future prevalence of nonhuman animals and AI entities in everyday settings and social contexts, a potential extension of moral agency to such entities could very well transform our social, moral, and legal practices. Hence, this thesis proposes that the attribution or withholding of moral agency to different entities should be carefully evaluated, considering the potential normative implications. (shrink)

According to the practice-focused approach to moral agency, a participant stance towards an entity is warranted by the extent to which this entity qualifies as an apt target of ascriptions of moral responsibility, such as blame. Entities who are not eligible for such reactions are exempted from moral responsibility practices, and thus denied moral agency. I claim that many typically exempted cases may qualify as moral agents by being eligible for a distinct participant stance. When we participate in moral responsibility (...) practices, we are not only participating as potential targets of moral reactions, but also as sources of such address, i.e. as moral addressors. By consequence, there are entities towards which we seem to have reason to adopt an addressor participant stance, regardless of their eligibility as moral addressees. This expanded theoretical room for moral agency may also be of normative import. (shrink)

Emotions have long been of interest to philosophers and have deep historical roots going back to the Ancients. They have also become one of the most exciting areas of current research in philosophy, the cognitive sciences, and beyond. -/- This book explains the philosophy of the emotions, structuring the investigation around seven fundamental questions: What are emotions? Are emotions natural kinds? Do animals have emotions? Are emotions epistemically valuable? Are emotions the foundation for value and morality? Are emotions the basis (...) for responsibility? Do emotions make us better people? -/- In the course of exploring these questions, the book also discusses cutting-edge empirical research on emotion, feminist approaches to emotions and their value, and methodological questions on how to theorize about the emotions. The book also contains in-depth discussions of specific emotions like compassion, disgust, anxiety, and curiosity. It also highlights emerging trends in emotion research. (shrink)

Understandably, Tomás is disappointed—but was he irrational in acting as he did? Juan Comesaña’s answer is: obviously not. According to Comesaña, Tomás’s action.

Literature on testimonial injustice and ways that perpetrators might combat it have flourished since Miranda Fricker’s ground-breaking work on testimonial injustice. Less attention has been given, however, to the role of bystanders. In this paper, I examine the accountability that bystanders may have for their omissions to redress testimonial injustice. I argue that bystander accountability applies in cases where it is opportune for bystanders to intervene, and if they are also sufficiently equipped and able to redress the testimonial injustice. Moreover, (...) I recommend that we move beyond virtue responsibilism for ameliorative thinking about testimonial injustice. (shrink)

P.F. Strawson’s account of moral responsibility in “Freedom and Resentment” has been widely influential. In both that paper and in the contemporary literature, much attention has been paid to Strawson’s account of blame in terms of reactive attitudes like resentment and indignation. The Strawsonian view of praise in terms of gratitude has received comparatively little attention. Some, however, have noticed something puzzling about gratitude and accountability. We typically understand accountability in terms of moral demands and expectations. Yet gratitude does not (...) express or enforce moral demands or expectations. So, how is it a way to hold an agent accountable? In a more general manner, we might ask if there is even sense to be made of the idea that agents can be accountable—i.e., “on the hook”—in a positive way. In this paper, I clarify the relationship between gratitude and moral accountability. I suggest that accountability is a matter of engaging with others in a way that is basically concerned with their feelings and attitudes rather than solely a matter of moral demands. Expressions of gratitude are a paradigmatic form of this concerned engagement. I conclude by defending my view from the objection that it leads to an overly generous conception of holding accountable and suggest in reply that moral responsibility skeptics may not help themselves to as many moral emotions as they might have thought. (shrink)

There is ample evidence that violations of injunctive norms impact ordinary causal attributions. This has struck some as deeply surprising, taking the ordinary concept of causation to be purely descriptive. Our explanation of the findings—the responsibility view—rejects this: we contend that the concept is in fact partly normative, being akin to concepts like responsibility and accountability. Based on this account, we predicted a very different pattern of results for causal attributions when an agent violates a statistical norm. And this pattern (...) has been borne out by the data. These predictions were based on the responsibility attributions that we would make. In this paper, I extend these previous findings, testing responsibility attributions. The results confirm the basis of our predictions, showing the same pattern of effects previously found for causal attributions for both injunctive norms and statistical norms. In fact, the results for responsibility attributions are not statistically significantly different from those previously found for causal attributions. I argue that this close correspondence lends further credence to the responsibility view over competing explanations of the impact of norms on causal attributions. (shrink)

A citizens’ movement in Berlin advocates for the expropriation of housing corporations and has won a significant majority in a popular referendum in September 2021. Building on this proposal, this paper develops a general account of expropriation as a measure for corporate reform and thereby contributes to the ongoing debate on the democratic accountability of business corporations. It argues that expropriation is a valuable tool for intervention in a dire situation in some economic sector to enable a re-structuring of the (...) governance of the assets in question. Compared with other tools available, expropriation is a more forward-looking, genuinely political measure that does not depend on the legal assignment of guilt but rather proceeds in a pragmatic and problem-oriented manner. It also allows us to reconsider in how far the market mechanism should be employed in the administration of assets. Objections from private property rights against expropriation fail as corporations generally are privileged, quasi-public institutions that can justifiably be subject to democratic interventions. Expropriation is thus an important addition to the arsenal of corporate reform proposals, especially for those concerned with a broad democratization of the corporation. (shrink)

Progress may be made in resolving the tension between free will and determinism by analysis of the necessary conditions of freedom. It is of the essence that these conditions include causal and deterministic regularities. Furthermore, the human expression of free will is informed by understanding some of those regularities, and increments in that understanding have served to enhance freedom. When the possible character of a deterministic system based on physical theory is considered, it is judged that, far from implying the (...) elimination of human freedom, such a theory might simply set parameters for it; indeed knowledge of that system could again prove to be in some respects liberating. On the other hand, it is of the essence that the overarching biological framework is not a deterministic system and it foregrounds the behavioural flexibility of humans in being able to choose within a range of options and react to chance occurrences. Furthermore, an issue for determinism flows from the way in which randomness (e.g. using a true random number generator) and chance events could and do enter human life. Once the implications of that issue are fully understood, other elements fit comfortably together in our understanding of freely undertaken action: the contribution of reasons and causes; the fact that reasons are never sufficient to account for outcomes; the rationale for the attribution of praise and blame. (shrink)

Philosophy & Social Criticism, Volume 48, Issue 2, Page 184-208, February 2022. Being critical does not come easy, not even within Critical Theory. In this article I respond to criticism of my book from 2019, Capitalism, Alienation and Critique, arguing that contemporary Critical Theory has something to learn from the founding fathers. Firstly, for Adorno immanent critique has metaphysical implications beyond Honneth’s critique of bourgeois society as inconsistent in terms of its professed ideals. Secondly, immanent critique is not the same (...) as ideology critique, and when it comes to Horkheimer and Habermas, they conducted the latter rather than the former. Thirdly, even though today nature must be our concern, answers are to be found in politics and metaphysics rather than science. Finally, critique of neoliberalism should be conducted as critique of political economy, that is, ideology critique, rather than sociological descriptions of the empirical details of globalized capitalism. Denaturalizing economics is a condition for economic democracy. (shrink)

As artificial intelligence becomes ubiquitous, it will be increasingly involved in novel, morally significant situations. Thus, understanding what it means for a machine to be morally responsible is important for machine ethics. Any method for ascribing moral responsibility to AI must be intelligible and intuitive to the humans who interact with it. We argue that the appropriate approach is to determine how AIs might fare on a standard account of human moral responsibility: a Strawsonian account. We make no claim that (...) our Strawsonian approach is either the only one worthy of consideration or the obviously correct approach, but we think it is preferable to trying to marry fundamentally different ideas of moral responsibility into a single cohesive account. Under a Strawsonian framework, people are morally responsible when they are appropriately subject to a particular set of attitudes—reactive attitudes—and determine under what conditions it might be appropriate to subject machines to this same set of attitudes. Although the Strawsonian account traditionally applies to individual humans, it is plausible that entities that are not individual humans but possess these attitudes are candidates for moral responsibility under a Strawsonian framework. We conclude that weak AI is never morally responsible, while a strong AI with the right emotional capacities may be morally responsible. (shrink)

Robert Sparrow (among others) claims that if an autonomous weapon were to commit a war crime, it would cause harm for which no one could reasonably be blamed. Since no one would bear responsibility for the soldier’s share of killing in such cases, he argues that they would necessarily violate the requirements of jus in bello, and should be prohibited by international law. I argue this view is mistaken and that our moral understanding of war is sufficient to determine blame (...) for any wrongful killing done by autonomous weapons. Analyzing moral responsibility for autonomous weapons starts by recognizing that although they are capable of causing moral consequences, they are neither praiseworthy nor blameworthy in the moral sense. As such, their military role is that of a tool, albeit a rather sophisticated one, and responsibility for their use is roughly analogous to that of existing “smart” weapons. There will likely be some difficulty in managing these systems as they become more intelligent and more prone to unpredicted behavior, but the moral notion of shared responsibility and the legal notion of command responsibility are sufficient to locate responsibility for their use. (shrink)

This paper challenges the moral justificatory significance of the notion of basic desert. The notion of basic desert is commonly used in the literature to distinguish a specific sense of moral responsibility that depends on free will. In this sense, a person is morally responsible for an action if this action belongs to her in such a way that she would deserve to be blamed if she understood that it was morally wrong, and she would deserve to be praised if (...) she understood that it was morally exemplary. The central question of the paper concerns the role of the notion of basic desert in moral justifications of social practices including responsibility practices. I argue that the significance sometimes attributed to the notion of basic desert is largely a byproduct of its isolation from a larger context of other moral reasons and moral justifications. First, I introduce the concepts of special and general moral justifications and defend the central assumption behind these concepts. Next, I present a three-case argument that challenges the justificatory moral significance of the notion of basic desert by considering various logical roles that it might play in the general moral justification of various social practices. Finally, I apply this argument to Derk Pereboom’s theory of hard incompatibilism in order to show that moral justification of the revisionary part of his project does not depend on the belief in free will necessary for moral responsibility in the sense of basic desert. (shrink)

Moralization is a social-psychological process through which morally neutral issues take on moral significance. Often linked to health and disease, moralization may sometimes lead to good outcomes; yet moralization is often detrimental to individuals and to society as a whole. It is therefore important to be able to identify when moralization is inappropriate. In this paper, we offer a systematic normative approach to the evaluation of moralization. We introduce and develop the concept of ‘mismoralization’, which is when moralization is metaethically (...) unjustified. In order to identify mismoralization, we argue that one must engage in metaethical analysis of moralization processes while paying close attention to the relevant facts. We briefly discuss one historical example and two contemporary cases related to COVID-19 that we contend to have been mismoralized in public health. We propose a remedy of de-moralization that begins by identifying mismoralization and that proceeds by neutralizing inapt moral content. De-moralization calls for epistemic and moral humility. It should lead us to pull away from our tendency to moralize—as individuals and as social groups—whenever and wherever moralization is unjustified. (shrink)

In some vicarious cases of compensation, an agent seems obligated to compensate for a harm they did not inflict. This raises the problem that obligations for compensation may arise out of circumstantial luck. That is, an agent may owe compensation for a harm that was outside their control. Addressing this issue, I identify five conditions for compensation from the literature: causal engagement, proxy, ill-gotten gains, constitution, and affiliation. I argue that only two of them specify genuine and irreducible grounds for (...) compensation, and that factors determining the agent’s obligations may be beyond their control. However, I suggest that this is unproblematic. There is thus no problem of circumstantial moral luck for compensation. (shrink)

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 (...) self-creation requirement. Second, I argue that the self-creation requirement is so demanding that either it is an implausible requirement for a species of true moral responsibility that we take ourselves to have or it is a plausible requirement of a species of true moral responsibility that we have never taken ourselves to have. Third, I explain that Strawson overgeneralizes from instances of constitutive luck that obviously undermine moral responsibility to all kinds of constitutive luck. (shrink)

Assuming that an agent can be morally responsible for her forgetting to do something, we can use recent psychological research on prospective memory to assess the psychological assumptions made by normative accounts of the moral responsibility for forgetting. Two accounts of moral responsibility (control accounts and valuative accounts) have been prominent in recent debates about the degree to which agents are blameworthy for their unwitting omissions. This paper highlights the psychological assumptions concerning remembering and forgetting that characterise the accounts. The (...) paper then introduces and reviews recent empirical literature on prospective memory. Finally, it uses the literature to assess the various assumptions. One important implication is that a direct capacitarian control account implies implausible assumptions about the psychological capacity for remembering. A second important implication is that an indirect capacitarian control account and a valuative account highlight different but complementary aspects of remembering and forgetting. (shrink)

Orthodoxy holds that the difference between weakness of will and compulsion is a matter of the resistibility of an agent's effective motivation, which makes control-based views of agency especially well equipped to distinguish blameworthy weak-willed acts from non-blameworthy compulsive acts. I defend an alternative view that the difference between weakness and compulsion instead lies in the fact that agents would upon reflection give some conative weight to acting on their weak-willed desires for some aim other than to extinguish them, but (...) not to their compulsive desires. This view allows identificationist theorists of moral responsibility to explain why weak-willed actions, but not compulsive actions, are attributable to agents such that they can, in theory, be praised or blamed for them. After motivating and presenting the view in detail, I show how it has unique resources for explaining the ethics of managing one's compulsions. (shrink)

In this article, I argue for four theses. First, libertarian and compatibilist accounts of moral responsibility agree that the capability of practical reason is the central feature of moral responsibility. Second, this viewpoint leads to a reasons-focused account of human behavior. Examples of human action discussed in debates about moral responsibility suggest that typical human actions are driven primarily by the agent’s subjective reasons and are sufficiently transparent for the agent. Third, this conception of self-transparent action is a questionable idealization. (...) As shown by psychological research on self-assessment, motivated reasoning, and terror management theory, humans oftentimes have only a limited understanding of their conduct. Self-deception is rather the rule than the exception. Fourth, taking the limited self-transparency of practical reason seriously leads to a socially contextualized conception of moral responsibility. (shrink)

The distinctive depth and seriousness of moral responsibility is often thought to stem from the seriousness of violating moral obligations. But this raises questions about being morally responsible for normative failure that does not belong to the deontic realm. This paper focuses on actions that we might, in the Aristotelian tradition, call ethical, and which concern how we order relations with ourselves; they concern certain fundamental conditions for agency. The paper provides a novel defense of the depth of self-directed aretaic (...) appraisal as intrapersonal responsibility; it also explains and provides a defense for Gary Watson’s claim that “Responsibility is important to issues about what it is to lead a life, indeed what it is to have a life in a biographical sense, and the quality and character of that life.” The depth of self-directed aretaic appraisal, I argue is a function of three features: its structure, the violation of normative standards and the reflective activity that it requires. Reflective human beings have an interest in leading lives that are rich, rewarding and expressive of our values and concerns. From the first-personal point of view, a life that is impoverished along any of these dimensions is defective in the aretaic sense. Protecting these interests requires discernment of these values and is accordingly a deep and serious form of appraisal. Because violation of these standards explains why at least one class of responsibility appraisal is deep and serious, depth and seriousness may have a plurality of explanations. (shrink)

It seems intuitive to think that if you contribute more to an outcome, you should be more morally responsible for it. Some philosophers think this is correct. They accept the thesis that ceteris paribus one's degree of moral responsibility for an outcome is proportionate to one's degree of causal contribution to that outcome. Yet, what the degree of causal contribution amounts to remains unclear in the literature. Hence, the underlying idea in this thesis remains equally unclear. In this article, I (...) will consider various plausible criteria for measuring degrees of causal contribution. After each of these criteria, I will show that this thesis entails implausible results. I will also show that there are other plausible theoretical options that can account for the kind of cases that motivate this thesis. I will conclude that we should reject this thesis. (shrink)

This paper addresses the concepts of moral and social responsibility on the Internet in considering the most troubling phenomenon of cyberbullying that results in loss of life. Specifically, I probe the moral and social responsibilities of Internet users (agents), of the education system in fighting cyberbullying, and of Internet intermediaries. Balance needs to be struck between freedom of expression and social responsibility. The tragic story of Megan Meier serves as an illustrative example and some further incidents in which this ugly (...) phenomenon of cyberbullying had cost young life are mentioned. It is argued that all relevant stakeholders need to think of the consequences of their conduct, that Internet abusers should be accountable for their wrongdoing, and that people who have the ability to stop or at least reduce the risk of cyberbullying should take proactive steps, exhibiting zero tolerance to cyberbullying. (shrink)

We argue that explainable artificial intelligence (XAI), specifically reason-giving XAI, often constitutes the most suitable way of ensuring that someone can properly be held responsible for decisions that are based on the outputs of artificial intelligent (AI) systems. We first show that, to close moral responsibility gaps (Matthias 2004), often a human in the loop is needed who is directly responsible for particular AI-supported decisions. Second, we appeal to the epistemic condition on moral responsibility to argue that, in order to (...) be responsible for her decision, the human in the loop has to have an explanation available of the system’s recommendation. Reason explanations are especially well-suited to this end and we examine whether – and how – it might be possible to make such explanations fit with AI systems. We support our claims by focusing on a case of disagreement between human in the loop and AI system. (shrink)

This paper examines whether machines (algorithms/programs/ AI systems) are apt subjects for praise or blame for some actions or performances. I consider "Move 37" of AlphaGo as a case study. DeepMind’s AlphaGo is an AI algorithm developed to play the game of Go. The AlphaGo utilizes Deep Neural Networks. As AlphaGo is trained through reinforcement learning, the AI algorithm can improve itself over a period of time. Such AI models can go beyond the intended task and perform novel and unpredictable (...) functions. There is a surprise element associated with "Move 37". "Move 37" not only surprises the Go players, the programmers, but also whoever is informed of this unpredicted move. Does someone or something deserve praise or blame for the surprise? If so, who or what deserves the praise or blame for "Move 37"? The programmer cannot be praised for "Move 37", which is either surprising or was not intended or imagined at all. At the same time, would we accept that neither the algorithm deserves praise for the unpredicted move that the algorithm allowed the program to make? From this, would we accept that since neither the programmer nor the algorithm/AI system deserves the praise, there is such a good or exciting move for which no one or nothing could be praised? Would we say this unpredictable move is a move for which no one deserves praise or blame? Wouldn’t there be at least a few who were surprised by the unpredictable move? Should we say that for this pleasant surprise, no one deserves praise? Nonetheless, for us, specifically regarding the particular unpredictable move, we firmly find it counterintuitive to say that there is an exciting move for which no one deserves praise. The surprise element is the result of the property that belongs to the algorithm. It seems quite difficult for us to accept that no one deserves praise for "Move 37" or for similar moves. Therefore, someone or something deserves praise which is a matter of scrutiny. (shrink)

In this paper I provide an exposition and critique of Johnson and Noorman’s (2014) three conceptualizations of the agential roles artificial systems can play. I argue that two of these conceptions are unproblematic: that of causally efficacious agency and “acting for” or surrogate agency. Their third conception, that of “autonomous agency,” however, is one I have reservations about. The authors point out that there are two ways in which the term “autonomy” can be used: there is, firstly, the engineering sense (...) of the term, which simply refers to the ability of some system to act independently of substantive human control. Secondly, there is the moral sense of the term, which has traditionally grounded many notions of human mor-al responsibility. I argue that the continued usage of “autonomy” in discussions of artificial agency complicates matters unnecessarily. This occurs in two ways: firstly, the condition of autonomy, even in its engineering sense, fails to accurately describe the way “autonomous” systems are developed in practice. Secondly, the continued usage of autonomy in the moral sense introduces unnecessary meta-physical baggage form the free will debate into discussions about moral agency. In order to understand the debate surrounding autonomy, we would therefore first need to settle many seemingly intractable metaphysical questions regarding the existence of free will in human beings. (shrink)

I argue for responsibility internalism. That is, moral responsibility (i.e., accountability, or being apt for praise or blame) depends only on factors internal to agents. Employing this view, I also argue that no one is responsible for what AI does but this isn’t morally problematic in a way that counts against developing or using AI. Responsibility is grounded in three potential conditions: the control (or freedom) condition, the epistemic (or awareness) condition, and the causal responsibility condition (or consequences). I argue (...) that causal responsibility is irrelevant for moral responsibility, and that the control condition and the epistemic condition depend only on factors internal to agents. Moreover, since what AI does is at best a consequence of our actions, and the consequences of our actions are irrelevant to our responsibility, no one is responsible for what AI does. That is, the so-called responsibility gap exits. However, this isn’t morally worrisome for developing or using AI. Firstly, I argue, current AI doesn’t generate a new kind of concern about responsibility that the older technologies don’t. Then, I argue that responsibility gap is not worrisome because neither responsibility gap, nor my argument for its existence, entails that no one can be justly punished, held accountable, or incurs duties in reparations when AI causes a harm. (shrink)

Humans have invented intelligent machinery to enhance their rational decision-making procedure, which is why it has been named ‘augmented intelligence’. The usage of artificial intelligence (AI) technology is increasing enormously with every passing year, and it is becoming a part of our daily life. We are using this technology not only as a tool to enhance our rationality but also heightening them as the autonomous ethical agent for our future society. Norbert Wiener envisaged ‘Cybernetics’ with a view of a brain-machine (...) interface to augment human beings' biological rationality. Being an autonomous ethical agent presupposes an ‘agency’ in moral decision-making procedure. According to agency's contemporary theories, AI robots might be entitled to some minimal rational agency. However, that minimal agency might not be adequate for a fully autonomous ethical agent's performance in the future. If we plan to implement them as an ethical agent for the future society, it will be difficult for us to judge their actual stand as a moral agent. It is well known that any kind of moral agency presupposes consciousness and mental representations, which cannot be articulated synthetically until today. We can only anticipate that this milestone will be achieved by AI scientists shortly, which will further help them triumph over ‘the problem of ethical agency in AI’. Philosophers are currently trying a probe of the pre-existing ethical theories to build a guidance framework for the AI robots and construct a tangible overview of artificial moral agency. Although, no unanimous solution is available yet. It will land up in another conflicting situation between biological, moral agency and autonomous ethical agency, which will leave us in a baffled state. Creating rational and ethical AI machines will be a fundamental future research problem for the AI field. This paper aims to investigate ‘the problem of moral agency in AI’ from a philosophical outset and hold a survey of the relevant philosophical discussions to find a resolution for the same. (shrink)

Does a white philosopher have anything of value to offer to the philosophy of race and racism? If this philosophical subfield must embrace subjective experience, why should we value the perspective of white philosophers whose racial identity is often occluded by racial normativity and who lack substantive experiences of being on the receiving end of racism? Further, if we should be committed to experience, in what sense can the philosophy of race and racism be “objective”? What should that word mean?Tackling (...) this question first, “objective” should at least mean general, that the ideas of the literature can be coherently integrated. An objective take on racism brings together a plurality of perspectives. What’s wrong with just a plurality of satellite ideas? It implies a fragmented approach to ameliorating racism, where different specialists have different recommendations. How can racism, generally, be lessened? If major views of racism are unifiable, then we have a general method to ameliorate racism. This project might appear tone-deaf: a white philosopher unifying things by reducing ideas to some central notion. But this unity isn’t about reducing things but rather integrating them in a way that respects difference. Yet, there’s a reason we should be interested in the white perspective. Whites can speak about racism from a participatory perspective. If whites are knowledgeable, and believe themselves to have no implicit bias, they may suppose they’re “beyond” racism or no longer at risk for perpetuating it. I explore this idea in a psychologically realistic way via my notion of overlooking, where ameliorating racism from the white perspective is an ongoing project. I end by considering how racism is applicable to other philosophical ideas beyond its typical or circumscribed purview. Here, I re-frame responsibility, arguing that we needn’t be forced to choose between responsibility models divided into individual versus social camps. We ought to instead think of responsibility in terms of power, which provides a realistic lens by which persons and groups are held to account. In being more generally convincing, it might actually get folks to take responsibility where they might not otherwise—theory in service of praxis. (shrink)

The present article studies Bernard Williams’s view on moral responsibility using an analytical-critical approach. The discussion of moral responsibility includes the definition, conditions, and problem of moral responsibility. In Western philosophical texts, moral responsibility refers to the praise and blame of the agent by himself or others for an act he has committed. This is while, according to our moral appetites and the theories based on them such as Kant’s, moral responsibility is conditioned on free action and every healthy human (...) being has the capacity for moral understanding, the ability to act accordingly and to deserve moral praise and blame for one’s actions as they all equally benefit from reason and free-will. Thus, the foundation of moral responsibility is empirical and safe from factors beyond control, that is, luck. In addition, the problem of moral responsibility is the conflict of free-will or freedom and determinism, and different philosophers have theorized regarding the three approaches of compatibility, incompatibility, and impossibility. Bernard Williams, a great philosopher on ethics with an Aristotelian influence - though he does not seem to define moral responsibility as opposed to what has been mentioned - offers a completely different view of the conditions and problem of moral responsibility and challenges our moral intuitions and theories such as Kant’s and distinguishes between morality and ethics. He considers voluntary action to be the result of deliberation and intention but by innovating the term moral luck and relying on it, he even considers human voluntary action to be influenced by constitutive luck and resultant luck. Therefore, by violating a completely voluntary act, he breaks the relation between freedom and moral responsibility and considers moral responsibility to be superficial or dependent on the concept of luck and gives it an empirical basis. Faced with the problem of moral responsibility, he criticizes compatibilists and incompatibilists in three ways. According to Williams, there is a misunderstanding in the concept of blame used by compatibilists and incompatibilists. In addition, compatibilists must compromise between determinism, psychological concepts, and moral responsibility. Also, the compatibilists do not pay attention to the difference between what free-will is and the will we have. On the other hand, incompatibilists have used determinism in the sense of fatalism. Finally, the incompatibilist view fails to establish a relationship between choice, intention, and action. By claiming a compatibilist view that is safe from these problems, Williams argues that there is a compromise between the above-mentioned items if we separate ourselves from our moral intuitions and the present ethics. This article explains Williams’ moral responsibility, with an introduction to Williams and moral responsibility. It then describes Williams’ compatibilism while also expresses his critique of compatibilism and incompatibilism. Finally, by assessing Williams’s view, it concludes it to be a truly deterministic view that violates freedom and moral responsibility and the basis of its evidence and arguments as weak. For this reason, it is difficult and indefensible to accept it. (shrink)

In the last 70 years there has been an explosion of philosophical and theological work on the nature of virtue and the process of virtue formation. Yet philosophers and theologians have paid little attention to the phenomenon of temptation and its role in developing virtue. Indeed, little analytic work has been done on the nature of temptation. This study aims to fill this gap in moral philosophy and theology by offering an analytic moral conception of temptation and explicating its connection (...) to the development of virtue. This project deploys a new iteration of an older methodology of integrating philosophy and theology that may now appropriately be called “analytic moral theology.” In discerning the nature of temptation and its role in virtue formation, theological sources provide foundational guidance. Analytic moral philosophy provides illumination, coherence, and conceptual robustness to the theological foundation. The argument developed follows in the footsteps of John Hick’s soul-making theodicy by contending that the development of virtue requires a world that permits of experiences of temptation. This conclusion is substantiated by a close moral analysis of the nature of temptation that builds on key works done in philosophical moral psychology, philosophy of action, and philosophical theology. The emerging conceptualization of temptation is then compared and contrasted with the closely related moral phenomenon of akrasia and weakness of will, and finally interfaced with a neo- Aristotelian conception of virtue development. In the end, Thomas Aquinas’s understanding of infused virtue is employed as a theological test of the thesis and conditions the scope of the thesis. In light of this constructive analysis of the nature of temptation and its argument for temptation’s role in acquiring moral virtue, this project makes a contribution to philosophical Christian ethics. (shrink)

It is a mistake to think that we cannot be morally responsible for forgetting because, as a matter of principle, forgetting is outside of our control. Sometimes we do have control over our forgetting. When forgetting is under our control there is no question that it is the proper object of praise and blame. But we can also be morally responsible for forgetting something when it is beyond our control that we forget that thing. The literature contains three accounts of (...) the blameworthiness of forgetting over which the agent has no control—the tracing account, the liberalized awareness condition, and attributionism. Even though these are competing accounts of the blameworthiness of harmful forgetting they are compatible with one another. In particular, it is possible to come up with a position that endorses the tracing account for certain kinds of harmful forgetting and attributionism for other kinds of harmful forgetting. (shrink)

In this dissertation, I argue for a new conception of the epistemic condition on moral responsibility.