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Moral Luck and Deviant Causation 道德运气与偏差因果
Q2 Arts and Humanities Pub Date : 2019-07-24 DOI: 10.1111/MISP.12110
S. Bernstein
1 Abstract: This paper discusses a puzzling tension in attributions of moral responsibility in cases of resultant moral luck: we seem to hold agents fully morally responsible for unlucky outcomes, but less-than fully-responsible for unlucky outcomes brought about differently than intended. This tension cannot be easily discharged or explained, but it does shed light on a famous puzzle about causation and responsibility, the Thirsty Traveler.
1摘要:本文讨论了在由此产生的道德运气的情况下,道德责任归属中令人困惑的紧张关系:我们似乎认为代理人对不幸的结果负有完全的道德责任,但对与预期不同的不幸结果负有不完全的责任。这种紧张关系无法轻易消除或解释,但它确实揭示了一个关于因果关系和责任的著名谜题,《口渴的旅行者》。
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引用次数: 2
Thinking Outside the (Traditional) Boxes of Moral Luck 跳出(传统)道德运气的框框思考
Q2 Arts and Humanities Pub Date : 2019-07-24 DOI: 10.1111/MISP.12101
D. Nelkin
The very idea of moral luck poses a puzzle. In fact, Bernard Williams, who introduced the phrase “moral luck,” writes that he “expected to suggest an oxymoron” (Williams 1993: 251). As I will understand it here, moral luck occurs when an agent can be correctly treated as an object of moral judgment, despite the fact that a significant aspect of what he is assessed for depends on factors beyond his control (Nagel 1979). Williams (1981) had suggested that the idea of luck—or being outside of our control—is simply inconsistent with the idea of moral assessment. The more specific claim that will be the focus here is that the idea of luck is inconsistent with a particular form of moral assessment, namely, moral blameworthiness and praiseworthiness. And in fact, I will focus on a specific kind of moral blameworthiness and praiseworthiness, namely, that associated with moral responsibility understood as accountability. In this sense of responsibility, we are responsible agents insofar as we are subjects of legitimate moral demands and apt candidates for being held to account when it comes to meeting those demands.1
道德运气的概念本身就构成了一个谜。事实上,引入“道德运气”一词的伯纳德·威廉姆斯(Bernard Williams)写道,他“希望提出一种矛盾修辞法”(Williams 1993: 251)。正如我在这里所理解的那样,当一个行为人可以被正确地视为道德判断的对象时,道德运气就发生了,尽管他被评估的一个重要方面取决于他无法控制的因素(Nagel 1979)。Williams(1981)认为运气的概念——或者说是我们无法控制的东西——与道德评价的概念是不一致的。这里要讨论的更具体的观点是运气的概念与一种特定形式的道德评价不一致,即道德上的可谴责性和可赞扬性。事实上,我将重点关注一种特定的道德上的可谴责性和可赞扬性,也就是说,与道德责任相关的道德责任被理解为责任。在这种责任感中,我们是负责任的行动者,因为我们是合法道德要求的主体,并且在满足这些要求时,我们是负责任的候选人
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引用次数: 5
Debunking, Vindication, and Moral Luck 揭穿真相、证明清白和道德运气
Q2 Arts and Humanities Pub Date : 2019-07-22 DOI: 10.1111/MISP.12113
D. Statman
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引用次数: 0
Luckily, We Are Only Responsible for What We Could Have Avoided 幸运的是,我们只对本可以避免的事情负责
Q2 Arts and Humanities Pub Date : 2019-07-22 DOI: 10.1111/MISP.12107
Philip Swenson
The view that moral responsibility requires making a difference faces challenges from both cases of causal overdetermination and cases of causal preemption (such as Frankfurt-style Cases). In some such cases it seems that an agent is responsible for something that they could not have avoided. To deal with these cases, I enlist help from a plausible approach to moral luck. Following John Martin Fischer (1986) and Michael Zimmerman (2002), I defend the view that one’s degree of responsibility is immune to moral luck but the scope of events for which one is responsible is subject to moral luck. I then argue that this view leads to a plausible error theory for our responsibility intuitions concerning cases of causal overdetermination and preemption. This error theory allows us to avoid counterexamples to the claim that responsibility requires making a difference.
道德责任要求有所作为的观点面临着因果过度决定案例和因果优先案例(如法兰克福案例)的挑战。在某些情况下,代理人似乎对他们无法避免的事情负有责任。为了处理这些情况,我从一种貌似合理的道德运气方法中寻求帮助。继John Martin Fischer(1986)和Michael Zimmerman(2002)之后,我为自己的观点辩护,即一个人的责任程度不受道德运气的影响,但一个人负责的事件范围受道德运气的影响。然后,我认为这种观点导致了一种貌似合理的错误理论,可以解释我们关于因果过度决定和先发制人的责任直觉。这个错误理论使我们能够避免反例来反驳责任要求有所作为的说法。
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引用次数: 5
Kant Does Not Deny Resultant Moral Luck 康德不否认由此产生的道德运气
Q2 Arts and Humanities Pub Date : 2019-07-09 DOI: 10.1111/MISP.12109
R. J. Hartman
Abstract: It is almost unanimously accepted that Kant denies resultant moral luck— that is, he denies that the lucky consequence of a person’s action can affect how much praise or blame she deserves. Philosophers often point to the famous good will passage at the beginning of the Groundwork to justify this claim. I argue, however, that this passage does not support Kant’s denial of resultant moral luck. Subsequently, I argue that Kant allows agents to be morally responsible for certain kinds of lucky consequences. Even so, I argue that it is unclear whether Kant ultimately endorses resultant moral luck. The reason is that Kant does not write enough on moral responsibility for consequences to determine definitively whether he thinks that the lucky consequence for which an agent is morally responsible can add to her degree of praiseworthiness or blameworthiness. The clear upshot, however, is that Kant does not deny resultant moral luck.
摘要:人们几乎一致认为,康德否认由此产生的道德幸运——也就是说,他否认一个人的行为的幸运结果会影响她应该得到多少赞扬或指责。哲学家们经常引用《奠基之作》开头著名的善意段落来证明这一说法。然而,我认为,这段话并不支持康德对由此产生的道德运气的否认。随后,我认为康德允许代理人对某些幸运的后果承担道德责任。即便如此,我认为尚不清楚康德最终是否赞同由此产生的道德运气。原因是康德没有写足够的关于后果的道德责任的文章来确定他是否认为代理人在道德上负有责任的幸运后果会增加她的可赞扬程度或可指责程度。然而,显而易见的结果是,康德并不否认由此产生的道德运气。
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引用次数: 7
Audiences Appreciating Dances 欣赏舞蹈的观众
Q2 Arts and Humanities Pub Date : 2019-04-01 DOI: 10.1111/misp.12122
G. Mcfee
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引用次数: 0
Image Consciousness, Movement Consciousness 形象意识,运动意识
Q2 Arts and Humanities Pub Date : 2019-04-01 DOI: 10.1111/misp.12119
Jonathan Owen Clark
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引用次数: 0
Dance as Art, Theatre, and Practice: Somaesthetic Perspectives 舞蹈作为艺术、戏剧和实践:躯体美学视角
Q2 Arts and Humanities Pub Date : 2019-04-01 DOI: 10.1111/misp.12125
R. Shusterman
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引用次数: 1
The Paradox of Post‐Performance Amnesia 表演后失忆的悖论
Q2 Arts and Humanities Pub Date : 2019-04-01 DOI: 10.1111/misp.12118
B. Montero
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引用次数: 1
Midwest Studies in Philosophy 1976-2019 中西部哲学研究1976-2019
Q2 Arts and Humanities Pub Date : 2019-01-01 DOI: 10.5840/msp20194335
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引用次数: 0
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Midwest Studies in Philosophy
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