Is evil a distinct moral concept? Or are evil actions just very wrong actions? Some philosophers have argued that evil is a distinct moral concept. These philosophers argue that evil is qualitatively distinct from ordinary wrongdoing. Other philosophers have suggested that evil is only quantitatively distinct from ordinary wrongdoing. On this view, evil is just very wrong. In this paper I argue that evil is qualitatively distinct from ordinary wrongdoing. The first part of the paper is critical. I argue that (...) Luke Russell’s attempt to show that evil is only quantitatively distinct from ordinary wrongdoing fails. Russell’s argument fails because it is based on an implausible criterion for determining whether two concepts are qualitatively distinct. I offer a more plausible criterion and argue that based on this criterion evil and wrongdoing are qualitatively distinct. To help make my case, I sketch a theory of evil which makes a genuinely qualitative distinction between evil and wrongdoing. I argue that we cannot characterize evil as just very wrong on plausible conceptions of evil and wrongdoing. I focus on act-consequentialist, Kantian, and contractarian conceptions of wrongdoing. (shrink)

This paper argues that even the most virtuous people living in affluent Western countries share responsibility for injustices suffered by poor people living in developing countries. The argument of the paper draws on a moral principle that underlies the law of restitution: the principle of unjust enrichment. The paper argues that denizens of affluent Western countries have benefited unjustly from injustices suffered by poor people living in developing countries and that they have a moral responsibility to pay back their unjust (...) gains. (shrink)

The moral status of some particularly horrendous actions cannot be adequately captured by the concept of wrongdoing.See Daniel Haybron, “Moral Monsters and Saints,” Monist, Vol. 85 : p. 260; Paul Formosa, “Evil, Wrongs and Dignity: How to Test a Theory of Evil,” Journal of Value Inquiry, Vol. 47 : pp. 235–253; Eve Garrard, “The Nature of Evil,” Philosophical Explorations: An International Journal for the Philosophy of Mind and Action, Vol. 1 : pp. 43–45; Hillel Steiner, “Calibrating Evil,” The Monist, Vol. (...) 85 : pp. 183–185. For instance, sadistic torture and genocidal mass murder are not just wrong, or very wrong, or very very wrong. We need the concept of evil to make sense of the moral status of these actions. But what is evil? And how is it distinct from mere wrongdoing?In recent years, several theorists writing about the concept of evil have argued that the best way to proceed is to think reflectively about evil’s opposite. Call this the mirror methodology. .. (shrink)

Consequentialist theories of virtue and vice, such as the theories of Jeremy Bentham and Julia Driver, characterize virtue and vice in terms of the consequential, or instrumental, properties of these character traits. There are two problems with theories of this sort. First they imply that, under the right circumstances, paradigmatic virtues, such as benevolence, are vices and paradigmatic vices, such as maliciousness, are virtues. This is conceptually problematic. Second, they say nothing about the intrinsic nature of the virtues and vices, (...) which is less than we could hope for from a theory of virtue and vice. Thus, we have reason to reject consequentialist theories in favour of theories that characterize virtue and vice in terms of the intrinsic properties of these character traits. Aristotle and Thomas Hurka have theories this sort. (shrink)

Rather than focusing on political and legal debates surrounding attempts to determine if and when genocidal rape has taken place in a particular setting, this essay turns instead to a crucial, yet neglected area of inquiry: the moral significance of genocidal rape, and more specifically, the nature of the harms that constitute the culpable wrongdoing that genocidal rape represents. In contrast to standard philosophical accounts, which tend to employ an individualistic framework, this essay offers a situated understanding of harm that (...) features the importance of interdependence and relationality and that conceptualizes harms as embodied and contextual. The paper ultimately reveals what is distinctive about this particular crime of sexual violence by exploring the logic of genocidal rape: genocidal rape involves the harm of forced self-betrayal unleashed relationally, causing victims as representatives of their group to participate inadvertently in the destruction of that group. (shrink)

Luke Russell's book, Evil: A Philosophical Investigation, is a marvelously clear and rigorous addition to the philosophical literature on the secular moral concept of evil. The term “evil,” in this...

Claudia Card has developed a very helpful and highly-regarded theory of evil action. However, the theory isn’t able to distinguish between evil action and complicity in evil deeds as she intends. As a result, some actions which seem to be merely wrongful turn out to be evil on her account. The root problem is Card’s failure to recognize the importance of relationships for evil action. The solution is to draw on the work of other feminist ethicists, most notably Nel Noddings (...) and Eva Kittay, and append a relational component to Card’s theory of evil. (shrink)

In this paper I consider the excuse of ignorance as a justification for acting in a way that would otherwise be evil. My aim is to determine when ignorance precludes us from evildoing and when it does not. I use the 9/11 terrorist attack on America as a case study. In particular, I consider whether the 9/11 terrorists were precluded from evildoing because they thought they were doing right and thus were ignorant about the true nature of their actions. The (...) paper begins with a discussion of the nature of evil. I argue that the 9/11 terrorists were not precluded from evildoing by their ignorance because they were largely responsible forbeing ignorant about the true nature of their actions. They were responsible for their ignorance because they evaded acknowledging information that should have revealed to them the evilness of their plans. They were “self-deceptive evildoers.”. (shrink)

In this paper I consider the excuse of ignorance as a justification for acting in a way that would otherwise be evil. My aim is to determine when ignorance precludes us from evildoing and when it does not. I use the 9/11 terrorist attack on America as a case study. In particular, I consider whether the 9/11 terrorists were precluded from evildoing because they thought they were doing right and thus were ignorant about the true nature of their actions. The (...) paper begins with a discussion of the nature of evil. I argue that the 9/11 terrorists were not precluded from evildoing by their ignorance because they were largely responsible forbeing ignorant about the true nature of their actions. They were responsible for their ignorance because they evaded acknowledging information that should have revealed to them the evilness of their plans. They were “self-deceptive evildoers.”. (shrink)

This groundbreaking volume casts light on the long shadow of naturalistic monism in modern thought and culture. When monism's philosophical proposition - the unity of all matter and thought in a single, universal substance - fused with scientific empiricism and Darwinism in the mid-nineteenth century, it led to the formation of a powerful worldview articulated in the work of figures such as Ernst Haeckel. The compelling essays collected here, written by leading international scholars, investigate the articulation of monism in science, (...) philosophy, and religion and its impact on a range of social movements, from socialism and early feminism to imperialism and eugenics. The result is a broad and comprehensive chronological, disciplinary, and geographic map of a century of monism, as well as a bellwether for innovative new directions in the interdisciplinary study of science, religion, philosophy, and culture. (shrink)

Recently, philosophers have turned their attention to the question, not when a given agent is blameworthy for what she does, but when a further agent has the moral standing to blame her for what she does. Philosophers have proposed at least four conditions on having “moral standing”: -/- 1. One’s blame would not be “hypocritical”. 2. One is not oneself “involved in” the target agent’s wrongdoing. 3. One must be warranted in believing that the target is indeed blameworthy for the (...) wrongdoing. 4. The target’s wrongdoing must some of “one’s business”. -/- These conditions are often proposed as both conditions on one and the same thing, and as marking fundamentally different ways of “losing standing.” Here I call these claims into question. First, I claim that conditions (3) and (4) are simply conditions on different things than are conditions (1) and (2). Second, I argue that condition (2) reduces to condition (1): when “involvement” removes someone’s standing to blame, it does so only by indicating something further about that agent, viz., that he or she lacks commitment to the values that condemn the wrongdoer’s action. The result: after we clarify the nature of the non-hypocrisy condition, we will have a unified account of moral standing to blame. Issues also discussed: whether standing can ever be regained, the relationship between standing and our "moral fragility", the difference between mere inconsistency and hypocrisy, and whether a condition of standing might be derived from deeper facts about the "equality of persons". (shrink)

edited by Doris Schroeder, welcomes contributions on all health topics related to human rights and relevant generic contributions from the human rights debate. To submit a paper or to discuss suitable topics, please e-mail Doris Schroeder at [email protected]. a.

Recent critiques of normative universalism have helped entrench a dichotomy between formalist universal egalitarian claims (typical of the liberal tradition) and particularist attention to cultural difference (in contemporary communitarianism, and in more or less postmodernist approaches). Focusing on the work of Richard Rorty and Iris Marion Young, this article explores whether, and how, we might find space for a universalism which avoids problems encountered by the formalist model. I argue that, while both Rorty and Young reject ‘Enlightenment’ universalism, the approaches (...) of both contain covert universalist assumptions. They thus represent different forms of ‘soft’ universalism: approaches which are fallibilist about current moral knowledge but which hold out the possibility of genuinely inclusive pan‐human normative frameworks. The trouble with both is that neither, in the end, provides a persuasive basis for their own position – one which avoids an ultimate arbitrariness about the winning out of one normative conception (be it humanitarian or not) over another. I suggest that recourse to ontology, and the kinds of metaphysical claim deemed outmoded in the mainstream of social and moral philosophy, provide such a basis. I argue too that a conception of human being as relational, and of the flourishing of the individual as requiring relations with others, is the best‐placed candidate to do the work required. (shrink)

Leech et al. present a connectionist algorithm as a model of (the development) of analogizing, but they do not specify the algorithm's associated computational-level theory, nor its computational complexity. We argue that doing so may be essential for connectionist cognitive models to have full explanatory power and transparency, as well as for assessing their scalability to real-world input domains.

Inspired by Peter van Inwagen’s “simulacra model” of the resurrection, I investigate whether it could be reasonable to adopt an analogous approach to the problem of evil. Empirically Skeptical Theism, as I call it, is the hypothesis that God shields our lives from irredeemable evils surreptitiously (just as van Inwagen proposes that God shields our bodies from destruction surreptitiously). I argue that EST compares favorably with traditional skeptical theism and with eschatological theodicies, and that EST does not have the negative (...) moral consequences we might suppose. (shrink)

It is more or less uncontroversial that when we harm someone through wrongful conduct we incur an obligation to compensate her. But sometimes compensation is impossible: when the victim is killed, for example. Other times, only partial compensation is possible. In this article, I take some initial steps towards exploring this largely ignored issue. I argue that the perpetrator of a wrongful harm incurs a duty to promote the impartial good in proportion to the amount of harm that cannot be (...) made up for by compensating her victim. (shrink)

This paper argues that conceptualizing unity as "interconnection" (rather than reduction) provides a more fruitful and versatile framework for the philosophical study of scientific unification. Building on the work of Darden and Maull, Kitcher, and Kincaid, I treat unity as a relationship between fields: two fields become more integrated as the number and/or significance of interfield connections grow. Even when reduction fails, two theories or fields can be unified (integrated) in significant ways. I highlight two largely independent dimensions of unification. (...) Fields are theoretically unified to the extent that we understand how the ontologies, concepts, and generalizations of these fields are connected. (Reductionism is one form of theoretical unity, but not the only form). Fields are practically unified through heuristic connections (e.g., using the heuristics of one field to generate hypotheses in another field) and by the development of methods for integrating the qualitatively distinct bodies of data generated by the two fields. I discuss the relationship between paleontological and neontological systematics to illustrate the utility of conceptualizing unity as interconnection. (shrink)

How consciousness appeared much earlier in evolutionary history than is commonly assumed, and why all vertebrates and perhaps even some invertebrates are conscious. How is consciousness created? When did it first appear on Earth, and how did it evolve? What constitutes consciousness, and which animals can be said to be sentient? In this book, Todd Feinberg and Jon Mallatt draw on recent scientific findings to answer these questions—and to tackle the most fundamental question about the nature of consciousness: how (...) does the material brain create subjective experience? After assembling a list of the biological and neurobiological features that seem responsible for consciousness, and considering the fossil record of evolution, Feinberg and Mallatt argue that consciousness appeared much earlier in evolutionary history than is commonly assumed. About 520 to 560 million years ago, they explain, the great “Cambrian explosion” of animal diversity produced the first complex brains, which were accompanied by the first appearance of consciousness; simple reflexive behaviors evolved into a unified inner world of subjective experiences. From this they deduce that all vertebrates are and have always been conscious—not just humans and other mammals, but also every fish, reptile, amphibian, and bird. Considering invertebrates, they find that arthropods (including insects and probably crustaceans) and cephalopods (including the octopus) meet many of the criteria for consciousness. The obvious and conventional wisdom–shattering implication is that consciousness evolved simultaneously but independently in the first vertebrates and possibly arthropods more than half a billion years ago. Combining evolutionary, neurobiological, and philosophical approaches allows Feinberg and Mallatt to offer an original solution to the “hard problem” of consciousness. (shrink)

This paper presents a novel learning model Clarion , which is a hybrid model based on the two-level approach proposed in Sun (1995). The model integrates neural, reinforcement, and symbolic learning methods to perform on-line, bottom-up learning (i.e., learning that goes from neural to symbolic representations). The model utilizes both procedural and declarative knowledge (in neural and symbolic representations respectively), tapping into the synergy of the two types of processes. It was applied to deal with sequential decision tasks. Experiments and (...) analyses in various ways are reported that shed light on the advantages of the model. (shrink)

We obtain very strong coloring theorems at successors of singular cardinals from failures of certain instances of simultaneous reflection of stationary sets. In particular, the simplest of our results establishes that if μ is singular and , then there is a regular cardinal θ<μ such that any fewer than cf stationary subsets of must reflect simultaneously.

While life in general can be explained by the mechanisms of physics, chemistry and biology, to many scientists and philosophers it appears that when it comes to explaining consciousness, there is what the philosopher Joseph Levine called an “explanatory gap” between the physical brain and subjective experiences. Here we deduce the living and neural features behind primary consciousness within a naturalistic biological framework, identify which animal taxa have these features (the vertebrates, arthropods, and cephalopod molluscs), then reconstruct when consciousness first (...) evolved and consider its adaptive value. We theorize that consciousness is based on all the complex system features of life, plus the even more complex features of elaborate brains. We argue that the main reason why the explanatory gap between the brain and experience has been so refractory to scientific explanation is that it arises from both life and from varied and diverse brains and brain regions, so bridging the gap requires a complex, multifactorial account that includes the great diversity of consciousness, its personal nature that stems from embodied life, and the special neural features that make consciousness unique in nature. (shrink)

Although the global community has achieved some success in endeavors such as eradicating smallpox, efforts to coordinate nations' actions in others--such as the reduction of drug trafficking--have not been sufficient. Identifying the factors that promote, or inhibit, successful collective action for an ever-growing set of challenges associated with globalization, Todd Sandler applies them to promoting global health, providing foreign assistance, controlling rogue nations, limiting transnational terrorism, and intervening in civil wars.

A critical evaluation of Rawlsian and Habermasian paradigms of political philosophy that offers an interpretation and defense of Habermas's theory of law and ...

A person is biased toward the future when she prefers, other things being equal, bad events to be in her past rather than her future or good ones to be in her future rather than her past. In this paper, I explain why both critics and defenders of future bias have failed to consider the best version of the view. I distinguish external time from personal time, and show that future bias is best construed in terms of the latter. This (...) understanding of future bias avoids several standard objections. I then consider a new justification of future bias which is consistent with that construal. My discussion points to a new position regarding the basic relation that grounds rational egoistic concern over time, according to which that relation is asymmetric between person-stages. I also explain how this way of justifying future bias would resolve the apparent tension between the future bias we display in our own case and our relative indifference toward the timing of the good and bad things that happen to other people. (shrink)

Various philosophers have wanted to move from a (P.F.) “Strawsonian” understanding of the “practices of moral responsibility” to a non-skeptical result. I focus on a strategy moving from a “response-dependent” theory of responsibility. I aim to show that a key analogy associated with this strategy fails to support a compatibilist result. It seems clear that nothing could show that nothing we have been laughing at has really been funny. If “the funny” is similar to “the blameworthy”, then perhaps it would (...) follow that nothing could show that no one we have ever blamed has really been blameworthy. The comparison is interesting, but inconclusive: even if we grant that these properties are normatively similar, the latter has substantive empirical presuppositions, whereas the former does not. One important upshot: even if the standards operative in our practices cannot be mistaken, it could nevertheless be that no one has ever met these standards Ruling out this possibility seemingly requires re-engaging in all of the so-called "metaphysical" debates Strawsonians are keen to avoid. (shrink)