Russ Shafer-Landau

This paper addresses skepticism about progress in philosophy. After distinguishing four problems regarding philosophical progress ('existential,' 'comparative,' 'practical,' and 'theoretical'), the authors propose that the deep question is methodological: is there a method whose proper execution facilitates the realization of theoretical understanding about philosophical topics? The paper develops a method designed to answer this question affirmatively, and then shows how the method helps to resolve all four problems of progress.

Oxford Studies in Metaethics is the only publication devoted exclusively to original philosophical work in the foundations of ethics. It provides an annual selection of much of the best new scholarship being done in the field. Its broad purview includes work being done at the intersections of ethical theory with metaphysics, epistemology, philosophy of language, and philosophy of mind. The essays included in the series provide an excellent basis for understanding recent developments in the field; those who would like to acquaint themselves with the current state of play in metaethics would do well to start here. Topics explored in Volume 16 include moral worth, moral testimony, moral evaluation, expressivism, reasons, and normativity.

My dissertation focuses on issues of indeterminacy in ethics and the philosophy of law. My aim is to establish the existence of moral indeterminacy and to show how we can allow some degree of indeterminacy in both ethics and the law without necessarily abandoning objectivist positions that may withstand noncognitivist or legal realist criticisms. ;The dissertation is divided into two parts. In the first, I devote a chapter to each of three sources of moral indeterminacy. The first chapter focuses on the open texture of moral concepts. The second concentrates on value incommensurability, understood as incomparability among morally laden options. The third is devoted to what I call descriptive indeterminacy--situations where morally relevant features can be described in different, equally appropriate ways, and the moral verdict we reach will differ depending upon which description is selected. ;The second part of the dissertation is devoted to exploring the implications of indeterminacy for ethics and jurisprudence. Chapter Four is given over to metaethics, and is devoted to defending the compatibility of objectivism and indeterminacy. Chapter Five considers a miscellany of challenges to my conclusions in Chapter Four, and further develops the case for the compatibility of objectivism and indeterminacy. Chapter Six examines the structure of moral theories and argues that indeterminacy can be retained in either a rule-based ethic or one less sympathetic to the existence of generally-relevant moral properties. The last chapter is devoted to establishing the existence of ineliminable indeterminacy in any developed system of law

On 9 May 2005, the Israeli Ministry of Health issued guidelines spelling out the conditions under which sex selection by preimplantation genetic diagnosis for social purposes is to be permitted in Israel. This article first reviews the available medical methods for sex selection, the preference for children of a specific gender in various societies and the ethical controversies surrounding PGD for medical and social purposes in different countries. It focuses then on the question of whether procreative liberty or parental responsibility should be the centre of attention in this context. Finally, the article critically examines the new Israeli guidelines and their implications for the women undergoing the necessary medical treatments, for the children born as a result, for other members of the family and for society in general

There are striking parallels, largely unexplored in the literature, between skeptical arguments against theism and against moral realism. After sketching four arguments meant to do this double duty, I restrict my attention to an explanatory argument that claims that we have most reason to deny the existence of moral facts (and so, by extrapolation, theistic ones), because such putative facts have no causal-explanatory power. I reject the proposed parity, and offer reasons to think that the potential vulnerabilities of moral realism on this front are quite different from those of the theist. Key Words: causal power • explanatory power • Gilbert Harman • moral facts • moral realism • theism.

Introduction -- Part I: The good life -- Hedonism : its powerful appeal -- Is happiness all that matters? -- Getting what you want -- Problems for the desire theory -- Part II: Doing the right thing -- Morality and religion -- Natural law theory -- Psychological egoism -- Ethical egoism -- Consequentialism : its nature and attractions -- Consequentialism : its difficulties -- The kantian perspective : fairness and justice -- The kantian perspective : autonomy and respect -- The social contract tradition : theory and attractions -- The social contract tradition : problems and prospects -- Ethical pluralism and absolute moral rules -- Ethical pluralism : prima facie duties and ethical particularism -- Virtue ethics -- Feminist ethics -- Part III: The status of morality -- Ethical relativism -- Moral nihilism -- Ten arguments against moral objectivity.

Oxford Studies in Metaethics is the only publication devoted exclusively to original philosophical work in the foundations of ethics. It provides an annual selection of much of the best new scholarship being done in the field. Its broad purview includes work being done at the intersections of ethical theory with metaphysics, epistemology, philosophy of language, and philosophy of mind. The essays included in the series provide an excellent basis for understanding recent developments in the field; those who would like to acquaint themselves with the current state of play in metaethics would do well to start here. This paperback set presents the complete series to date, over the first decade of this prestigious forum for new work.

Oxford Studies in Metaethics is the only publication devoted exclusively to original philosophical work in the foundations of ethics. It provides an annual selection of much of the best new scholarship being done in the field. Its broad purview includes work being done at the intersection of ethical theory and metaphysics, epistemology, philosophy of language, and philosophy of mind. The essays included in the series provide an excellent basis for understanding recent developments in the field; those who would like to acquaint themselves with the current state of play in metaethics would do well to start here.

I criticize an important argument of Michael Smith, from his recent book The Moral Problem (Oxford: Blackwell, 1994). Smith's argument, if sound, would undermine one form of moral externalism 2013 that which insists that moral judgements only contingently motivate their authors. Smith claims that externalists must view good agents as always prompted by the motive of duty, and that possession of such a motive impugns the goodness of the agent. I argue (i) that externalists do not (ordinarily) need to assign moral agents such as a motive, and (ii) that possession of this motive, when properly understood, is morally admirable

This paper reconstructs what I take to be the central evolutionary debunking argument that underlies recent critiques of moral realism. The argument claims that given the extent of evolutionary influence on our moral faculties, and assuming the truth of moral realism, it would be a massive coincidence were our moral faculties reliable ones. Given this coincidence, any presumptive warrant enjoyed by our moral beliefs is defeated. So if moral realism is true, then we can have no warranted moral beliefs, and hence no moral knowledge. In response, I first develop what is perhaps the most natural reply on behalf of realism namely, that many of our highly presumptively warranted moral beliefs are immune to evolutionary influence and so can be used to assess and eventually resuscitate the epistemic merits of those that have been subject to such influence. I then identify five distinct ways in which the charge of massive coincidence has been understood and defended. I argue that each interpretation is subject to serious worries. If I am right, these putative defeaters are themselves subject to defeat. Thus many of our moral beliefs continue to be highly warranted, even if moral realism is true