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Free Will Skepticism in Law and Society最新文献

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Causality and Responsibility in Mentally Disordered Offenders 精神障碍罪犯的因果关系和责任
Pub Date : 2019-08-29 DOI: 10.1017/9781108655583.009
J. Callender
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引用次数: 1
Fichte and Psychopathy: Criminal Justice Turned Upside Down 战斗与精神病:颠倒的刑事司法
Pub Date : 2019-08-29 DOI: 10.1017/9781108655583.008
M. Corrado
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引用次数: 0
Beyond the Retributive System 超越报应系统
Pub Date : 2019-08-29 DOI: 10.1017/9781108655583.004
B. Waller
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引用次数: 0
Free Will Denial and Deontological Constraints 否定自由意志和义务论约束
Pub Date : 2019-08-29 DOI: 10.1017/9781108655583.002
Saul Smilansky
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引用次数: 0
Deontology and Deterrence for Free Will Deniers 自由意志否认者的义务论与威慑
Pub Date : 2019-08-29 DOI: 10.1017/9781108655583.006
Benjamin Vilhauer
Chapter 6: Deontology and Deterrence for Free Will Deniers Benjamin Vilhauer In this paper I outline what I take to be a solution to a problem about free will denial and the justification of punishment pointed out by Saul Smilansky (2011). Smilansky argues that free will deniers must acknowledge that some institution of punishment is necessary to maintain law and order, but since criminals do not deserve to be punished, it is unjust to punish them, and we therefore have a duty to compensate them. Since this is a great injustice, we must compensate them very heavily—in fact so heavily that the institution of punishment will cease to deter, and will instead become an incentive to commit crime. Previous responses to Smilansky’s “practical reductio” argument by Neil Levy (2012) and Derk Pereboom (2014) have emphasized consequentialist moral reasons. I advocate a deontological social contract approach to punishment which draws on Kantian and Rawlsian notions of treating criminals as ends by respecting their rational consent to punishment (Vilhauer 2013). In the course of explaining how my approach provides a response to Smilansky’s challenge, I will also respond to some objections to it from Pereboom.
在本文中,我概述了我所认为的关于索尔·斯米兰斯基(2011)提出的自由意志否认和惩罚正当化问题的解决方案。斯米兰斯基认为,自由意志否定论者必须承认,某种惩罚制度对于维持法律和秩序是必要的,但由于罪犯不应该受到惩罚,惩罚他们是不公正的,因此我们有责任补偿他们。由于这是一种极大的不公正,我们必须给予他们非常沉重的补偿——事实上,沉重到惩罚制度将不再起到威慑作用,反而会成为犯罪的诱因。Neil Levy(2012)和Derk Pereboom(2014)之前对Smilansky的“实践还原”论点的回应强调了结果主义的道德原因。我提倡一种义务论的社会契约方法来对待惩罚,这种方法借鉴了康德和罗尔斯的观点,即通过尊重罪犯对惩罚的理性同意来对待罪犯。(Vilhauer 2013)在解释我的方法如何回应斯米兰斯基的挑战的过程中,我也会回应Pereboom对它的一些反对意见。
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引用次数: 0
Index 指数
Pub Date : 2019-08-29 DOI: 10.1017/9781108655583.012
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引用次数: 0
Free Will Skepticism and Prevention of Crime 自由意志怀疑论与犯罪预防
Pub Date : 2019-08-29 DOI: 10.1017/9781108655583.005
Derk Pereboom
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引用次数: 4
Free Will Skepticism in Law and Society: An Overview 法律与社会中的自由意志怀疑论:综述
Pub Date : 2019-08-01 DOI: 10.1017/9781108655583.001
Gregg D. Caruso, Elizabeth Shaw, Derk Pereboom
Free will skepticism refers to a family of views that all take seriously the possibility that human beings lack the control in action – i.e., the free will – required for moral responsibility in a particular but pervasive sense. This sense is typically set apart by the notion of basic desert and is de fi ned in terms of the control in action needed for an agent to be truly deserving of blame and praise, punishment and reward (see, e.g., Pereboom  ,  ; Levy  ; Caruso and Morris  ). For agents to be morally responsible for their actions in this sense is for the actions to be theirs in such a way that they would deserve to be blamed if they understood that it was morally wrong, and they would deserve to be praised if they understood that it was morally exemplary. The desert at issue here is basic in the sense that the agents would deserve to be blamed or praised just because they have performed the action, given an understanding of its moral status, and not, for example, by virtue of consequentialist or contractualist considerations (Pereboom  :  ). Accordingly, here we will understand free will as the control in action required for basic desert moral responsibility, and free will skepticism as doubt or denial that we have this sort of control.
自由意志怀疑论指的是一系列观点,它们都严肃地认为人类在行动中缺乏控制的可能性——也就是说,自由意志——在某种特定但普遍的意义上是道德责任所必需的。这种意义通常由基本沙漠的概念区分开来,并根据行为所需的控制来定义,以使代理人真正应该受到指责和赞扬,惩罚和奖励(参见Pereboom,;利维;卡鲁索和莫里斯)。在这种意义上,行为人对自己的行为负有道德责任也就是说,他们的行为应该受到谴责如果他们知道自己的行为在道德上是错误的,他们应该受到谴责如果他们知道自己的行为在道德上是模范的,他们应该受到赞扬。这里讨论的沙漠是基本的,因为行动者应该受到指责或赞扬,仅仅因为他们执行了行动,考虑到其道德地位,而不是,例如,由于结果主义或契约主义的考虑(Pereboom:)。因此,这里我们将把自由意志理解为基本道德责任所需的行动控制,而自由意志怀疑论则是怀疑或否认我们拥有这种控制。
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引用次数: 3
Free Will Skepticism, General Deterrence, and the “Use” Objection 自由意志怀疑论,一般威慑,和“使用”反对
Pub Date : 2019-08-01 DOI: 10.1017/9781108655583.007
K. Murtagh
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引用次数: 0
Free Will Skepticism and Its Implications: An Argument for Optimism 自由意志怀疑论及其含义:对乐观主义的一种论证
Pub Date : 2016-04-03 DOI: 10.2139/SSRN.2758311
Gregg D. Caruso
Would the consequences of giving up the belief in free will cause nihilism and despair as some maintain, or would it rather have a humanizing effect on our practices and policies, freeing us from the negative effects of free will belief? If it turns out that belief in free will, rather than being a good thing, actually has a dark side, then this would help remove one of the major obstacles in the way of accepting free will skepticism (e.g., concerns over its negative consequences). It would also support disillusionism over illusionism as the proper course of action for free will skeptics. In section I, I discuss two common concerns people have with relinquishing the belief in free will and argue that they are unfounded. In section II, I make the case for the “dark side” of free will by discussing recent findings in moral and political psychology which reveal interesting, and potentially troubling, correlations between people’s free will beliefs and their other moral, religious, and political beliefs.
放弃自由意志信仰的后果会像一些人所说的那样导致虚无主义和绝望,还是会对我们的实践和政策产生人性化的影响,使我们从自由意志信仰的负面影响中解脱出来?如果事实证明,对自由意志的信仰,与其说是一件好事,不如说是有其黑暗的一面,那么这将有助于消除接受自由意志怀疑论的主要障碍之一(例如,对其负面后果的担忧)。它还将支持幻灭论,而不是幻灭论,作为自由意志怀疑论者的正确行动方针。在第一部分中,我讨论了人们对放弃自由意志信仰的两种常见担忧,并认为它们是没有根据的。在第二部分中,我通过讨论道德和政治心理学的最新发现来说明自由意志的“阴暗面”,这些发现揭示了人们的自由意志信仰与他们的其他道德、宗教和政治信仰之间有趣的、潜在的令人不安的相关性。
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引用次数: 12
期刊
Free Will Skepticism in Law and Society
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