Christian Miller

I first summarize the central issues in the debate about the empirical adequacy of virtue ethics, and then examine the role that social psychologists claim positive and negative mood have in influencing compassionate helping behavior. I argue that this psychological research is compatible with the claim that many people might instantiate certain character traits after all which allow them to help others in a wide variety of circumstances. Unfortunately for the virtue ethicist, however, it turns out that these helping traits fall well short of exhibiting certain central features of compassion.

In this paper, I hope to provide an account of the conditions of moral realism whereby there are still significant metaphysical commitments made by the realist which set the view apart as a distinct position in the contemporary meta-ethical landscape. In order to do so, I will be appealing to a general account of what it is for realism to be true in any domain of experience, whether it be realism about universals, realism about unobservable scientific entities, realism about artifacts, and so forth.

This chapter surveys work in meta-ethics in the past fifty years which explicitly deals with issues associated with evil. It discusses two examples from secular discussions: the argument developed by Gilbert Harman on the explanatory role of moral facts, and the argument developed by Gilbert Harman and John Doris on the empirical inadequacy of the virtues. The chapter then turns to two topics related to theistic meta-ethics: the problem of evil and moral realism, and theological voluntarism and evil.

A number of philosophers have become convinced that the best way of trying to understand human agency is by arriving at an account of identification. My goal here is not to criticize particular views about identification, but rather to examine several assumptions which have been widely held in the literature and yet which, in my view, render implausible any account of identification that takes them on board. In particular, I argue that typically identification does not involve either reflective consideration of our mental states or endorsement of those states. If it did, we would rarely be agents

The goal of this paper is to summarize a novel empirical framework that I have developed for thinking about the moral character traits which I claim are widely possessed by many people today. Given limitations of space, though, I will not be able to motivate or defend the framework. Instead I will simply outline some of the main ideas. Also, to help make the discussion less abstract, I will focus on harming motivation and behavior, but the framework is intended to generalize to all domains of our moral lives. This paper became chapter two of my 2014 book, Character and Moral Psychology.

In 1903 G.E. Moore celebrated a robust nonnaturalistic form of moral realism with the publication of his Principia Ethica. Subsequent years have witnessed the development and refinement of a number of views motivated at least in part by a deep resistance to the metaphysical and epistemological commitments of nonnaturalism. Over time, Moore’s view arguably has become the position of last resort for philosophers working in metaethics. Exactly one hundred years later, analytic metaethics has come full circle with the publication of Russ Shafer-Landau’s Moral Realism: A Defence. Shafer-Landau confidently elaborates and defends a form of nonnaturalism about moral facts and properties, and conjoins his moral metaphysics with an anti-Humean theory of motivation, motivational externalism, reasons externalism, moral rationalism, and a hybrid of selfevident justification and reliabilism in moral epistemology. Needless to say, Shafer-Landau’s book is highly ambitious with respect to both the number of controversial theses it tries to defend as well as the antecedent skepticism it attempts to overcome. Regardless of whether its arguments are ultimately successful, Moral Realism deserves to be taken very seriously by anyone interested in metaethics, moral psychology, and the philosophy of action.1 In what follows, I will consider all five parts of Moral Realism in order, offering a brief summary of some of the main ideas in each section as well as raising a few objections (although without being able, in the space available, to do justice to all or even the majority of the interesting arguments with which the book is filled).

Kristján Kristjánsson's new book is the first detailed treatment of positive psychology from a philosophical perspective (at least as far as I am aware). Kristjánsson has been an active contributor to a number of debates in recent years at the intersection of moral philosophy, psychology, and education, and brings his vast familiarity with the relevant literature to bear in engaging with this movement. The result is a book that raises a number of good questions and concerns about positive psychology, but in a way that is sympathetic to the movement and aimed at ultimately supporting and refining the work that these psychologists are doing.

Thanks largely to the work of Robert Adams and Philip Quinn, the second half of the twentieth century witnessed a resurgence of interest in divine command theory as a viable position in normative theory and meta-ethics. More recently, however, there has been some dissatisfaction with divine command theory even among those philosophers who claim that normative properties are grounded in God, and as a result alternative views have begun to emerge, most notably divine intention theory (Murphy, Quinn) and divine motivation theory (Zagzebski). My goal here is to outline a distinct theory, divine desire theory, and suggest that, even if it is not clearly superior to these extant views, it is at least worthy of serious consideration.1 As far as this paper is concerned, the discussion will be limited just to the deontic status of actions (obligatory, permissible, forbidden), and so no attempt will be made to also account for axiological properties such as goodness or evil. In order to get oriented to the range of deontological views in this area, consider the following three rough characterizations.

Due largely to the work of Mark Murphy and Philip Quinn, divine will theory has emerged as a legitimate alternative to divine command theory in recent years. As an initial characterization, divine will theory is a view of deontological properties according to which, for instance, an agent S‟s obligation to perform action A in circumstances C is grounded in God‟s will that S A in C. Characterized this abstractly, divine will theory does not specify which kind of mental state is supposed to ground S‟s obligation; it could be God‟s desires, beliefs, intentions, or emotions. My purpose here is not to challenge this view. Rather, I want to examine the decision by Murphy and Quinn to base their version of divine will theory on God‟s intentions, and argue that this may have been an unwise move. As an alternative, I suggest that those who are initially attracted to divine will theory would be better served to develop the view with a focus on God‟s desires rather than intentions.

Most atheists are error theorists about theists; they claim that theists have genuine beliefs about the existence and nature of a divine being, but as a matter of fact no such divine being exists. Thus on their view the relevant theistic beliefs are mistaken. As error theorists, then, atheists need to arrive at some answer to the question of what practical course of action the atheist should adopt towards the theistic beliefs held by committed theists. The most natural answer and the one that we see being implemented by many prominent atheists today, can be stated roughly as follows: (1) Theistic Eliminativism: Atheists should marshal the best arguments at their disposal and present them to theists in the hopes that theists will come to appreciate that their religious beliefs are systemically erroneous. Furthermore, on coming to this realization, a theist should abandon not just his specific religious beliefs, but also more generally his religious practices and theistic framework for viewing the world, and adopt a secular point of view instead. One of the main goals of this paper is to show that, despite its popularity, eliminativism is not the only option for the atheist to adopt. In order to do so, I draw on recent work in meta-ethics on moral error theories, work which has helped to outline a number of alterative courses of action that someone might take towards a group which is said to have widespread erroneous beliefs.

The Euthyphro Dilemma is named after a particular exchange between Socrates and Euthyphro in Plato‟s dialogue Euthyphro. In a famous passage, Socrates asks, “Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?” (Plato 1981: 10a), and proceeds to advance arguments which clearly favor the first of these two options (see PLATO). The primary interest in the Euthyphro Dilemma over the years, however, has primarily concerned the relationship between God and morality in the monotheistic religious tradition, where God is taken to be omnipotent, omniscient, and omnibenevolent, having created the universe initially and still actively involved in it today. But as we will see at the end of this entry, there has also been a recent surge of interest in a version of the Dilemma which applies to so-called response-dependent accounts of normative properties in meta-ethics.