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29DominionRatio 16 (3). 2003.I distinguish two claims about human ‘dominion’ over nature: (1) Humans have the right to supervise, manage, and direct the rest of nature; (2) Humans have a special value, superior to the rest of nature. I discuss some ways of rejecting either or both claims, and point to some surprising consequences of such rejections. Then I compare the ways in which Aristotelianism and sentientism might try to keep hold of both claims. This produces two surprising and unwelcome results for sentientism, and o…Read more
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11Human Values: New Essays on Ethics and Natural Law. 1st Edition (edited book)Palgrave-Macmillan. 2004.In recent decades, the revival of natural law theory in modern moral philosophy has been an exciting and important development. Human Values brings together an international group of moral philosophers who in various respects share the aims and ideals of natural law ethics. In their diverse ways, these authors make distinctive and original contributions to the continuing project of developing natural law ethics as a comprehensive treatment of modern ethical theory and practice.
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350Integrity and DemandingnessEthical Theory and Moral Practice 10 (3): 255-265. 2007.I discuss Bernard Williams’ ‘integrity objection’ – his version of the demandingness objection to unreasonably demanding ‘extremist’ moral theories such as consequentialism – and argue that it is best understood as presupposing the internal reasons thesis. However, since the internal reasons thesis is questionable, so is Williams’ integrity objection. I propose an alternative way of bringing out the unreasonableness of extremism, based on the notion of the agent’s autonomy, and show how an objec…Read more
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16Philosophy of the EnvironmentEdinburgh University Press. 2020.Environmental concerns and the complex issues and dilemmas raised by animal rights pose fundamental questions for philosophers. The essays in this welcome collection put environmental thinking into the broader context of philosophical thought. Distinguished contributions from key thinkers, including Mary Midgley, Stephen Clark, J.Baird Callicott, Holmes Rolston, Dale Jamieson and John Haldane, focus on our attitudes to animals and the environment as critically determined by deeper philosophical …Read more
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527Ethical blind-spots: Why socrates was not a cosmopolitanRatio 23 (1): 17-33. 2010.Though Socrates can easily look like a cosmopolitan in moral and political theory, a closer reading of the relevant texts shows that, in the most important sense of the term as we now use it, he turns out – disappointingly, perhaps – not to be. The reasons why not are instructive and important, both for readers of Plato and for political theorists; they have to do with the phenomenon that I shall call ethical blind-spots.
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6EthicsPhilosophical Quarterly 50 (200): 410-412. 1997.In this engaged and engaging survey Piers Benn examines the major currents of ethical theory, concentrating on sound reasoning about morality. Benn's account offers a qualified defence of Aristotelian virtue theory, while bringing out what is distinctive and valuable in a broad range of approaches, such as those of Kant and the Utilitarians. His examples emphasize the ordinary choices of everyday life - gossip, friendship, honesty, sexual relations, work, and self-realization
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108Plato on knowledge in the theaetetusStanford Encyclopedia of Philosophy. 2008.Stanford Encyclopedia of Philosophy article
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69Knowing What to Do: Imagination, Virtue, and Platonism in EthicsOxford University Press. 2013.Timothy Chappell develops a picture of what philosophical ethics can be like, once set aside from conventional moral theory. His question is 'How are we to know what to do?', and the answer he defends is 'By developing our moral imaginations'--a key part of human excellence, which plays many roles in our practical and evaluative lives
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17Why Ethics is HardJournal of Moral Philosophy 10 (4). 2013.I argue that one central resource for ethical thinking, seriously under-explored in contemporary anglophone philosophy, is moral phenomenology, the exploration of the texture and quality of moral experience. Perhaps a barrier that has prevented people from using this resource is that it’s hard to talk about experience. But such knowledge can be communicated, e.g. by poetry and drama. In having such experiences, either in real life or at second-hand through art, we can gain moral knowledge, rathe…Read more
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599Theism in Historical PerspectiveEuropean Journal for Philosophy of Religion 3 (1). 2011.I will discuss some familiar problems in the philosophy of religion which arise for theistic belief. I will argue that it may be most worthwhile to focus on a particular sort of theistic belief, capital-T ’Theism’, central to which is a particular conception both of God and of the believer’s relation to God. At the heart of ’Theism’ in this sense is the continuing experience of God, both individual and collective. Compared with the evidence for Theistic belief that is provided by this experienti…Read more
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65Does Protagoras refute himself?Classical Quarterly 45 (02): 333-. 1995.Protagoras believes that all beliefs are true. Since Protagoras' belief that all beliefs are true is itself a belief, it follows from Protagoras' belief that all beliefs are true that Protagoras' belief is true. But what about the belief that Protagoras' belief is false? Doesn't it follow, by parallel reasoning and not at all trivially, that if all beliefs are true and there is a belief that Protagoras' belief is false, then Protagoras' belief is false?
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106Reviews self-constitution: Agency, identity, and integrity . By Christine M. Korsgaard. Oxford: Oxford university press, 2009, pp. XIV+230, £45.00 (review)Philosophy 85 (3): 424-432. 2010.
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19Being Good: An Introduction to EthicsInternational Philosophical Quarterly 42 (2): 262-265. 2002.
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389Option rangesJournal of Applied Philosophy 18 (2). 2001.An option range is a set of alternative actions available to an agent at a given time. I ask how a moral theory’s account of option ranges relates to its recommendations about deliberative procedure (DP) and criterion of rightness (CR). I apply this question to Act Consequentialism (AC), which tells us, at any time, to perform the action with the best consequences in our option range then. If anyone can employ this command as a DP, or assess (direct or indirect) compliance with it as a CR, someo…Read more
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109Book Reviews : The Question of Christian Ethics by Ralph McInerny. Washington: Catholic University of America Press (London: Eurospan). 1993. 74pp. pb. 9.95 (review)Studies in Christian Ethics 8 (1): 128-131. 1995.
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29Wowbagger has a problem: how to make an infinitely long life meaningful. His answer to this problem is studiedly perverse. Presumably, part of his reason for taking on the project he does is that everyone likes a challenge—and the project of insulting everyone in the universe, in alphabetical order, is really challenging even if you’re immortal. Still, his response to the question ‘How shall I make my life meaningful?’ seems to be not so much an attempt to answer it as to stick two fingers up at…Read more
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60The relevance of metaphysics to bioethics: A reply to Earl ConeeMind 109 (434): 275-279. 2000.We shall find that the metaphysical views offered on behalf of moral conclusions about abortion do nothing in defence of those conclusions. Other disputable assumptions separate each moral conclusion from the invoked metaphysical view. It is the defensibility of the other assumptions that is crucial. No metaphysical view cited on behalf of a moral conclusion substantially advances the argument in favour of the conclusion.
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3031Euthyphro’s "Dilemma", Socrates’ Daimonion and Plato’s GodEuropean Journal for Philosophy of Religion 2 (1). 2010.In this paper I start with the familiar accusation that divine command ethics faces a "Euthyphro dilemma". By looking at what Plato’s ’Euthyphro’ actually says, I argue that no such argument against divine-command ethics was Plato’s intention, and that, in any case, no such argument is cogent. I then explore the place of divine commands and inspiration in Plato’s thought more generally, arguing that Plato sees an important epistemic and practical role for both.
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549Two distinctions that do make a difference: The action/omission distinction and the principle of double effectPhilosophy 77 (2): 211-233. 2002.The paper outlines and explores a possible strategy for defending both the action/omission distinction (AOD) and the principle of double effect (PDE). The strategy is to argue that there are degrees of actionhood, and that we are in general less responsible for what has a lower degree of actionhood, because of that lower degree. Moreover, what we omit generally has a lower degree of actionhood than what we actively do, and what we do under known-but-not-intended descriptions generally has a lowe…Read more
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167Russell, Daniel C. Happiness for Humans.Oxford: Oxford University Press, 2012. Pp. 228. $65.00Ethics 124 (4): 916-922. 2014.
Areas of Interest
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Normative Ethics |
Ancient Greek and Roman Philosophy |
Epistemology |
Philosophy of Mind |
Philosophy of Religion |
Applied Ethics |