Andrew Sneddon

I offer an account of a problem with derogatory speech, along with means for preventing this problem, rooted in considerations of a speaker’s self-interest. The framework of this analysis is Garrett Hardin’s famous discussion of the “tragedy of the commons” (1968). This so-called tragedy is a collective action problem that arises when the benefits but not the full costs associated with the use of a shared and limited resource accrue to individuals. I argue that a wide range of our interests depends, directly or indirectly, on a healthy communicative environment. This means that speakers need cooperative listeners to satisfy these interests. The psychological prerequisites of people being apt audience members for one’s speech are the collective resource that constitutes the communicative commons. All forms of derogatory speech pose a risk to these psychological prerequisites, and hence to the satisfaction of the relevant interests. I conclude by suggesting coercive and educational measures for warding off erosion of these psychological resources.

ABSTRACT Identity arguments for the existence of god offer an intriguing blend of conceptual and existential claims. As it happens, this sort of blend has been probed for more than a century in metaethics, ever since G.E. Moore formulated the Open Question Argument (OQA) against metaethical naturalism. Moore envisaged naturalism as offering identity claims between good and natural properties. His central worry was that such identity claims should render certain questions closed and hence meaningless. However, he contended that speakers competent with the respective concepts would find these questions meaningful, thereby indicating the failure of the identity claim in question, and of all such identity claims. The history of this issue in metaethics provides an important perspective on the prospects of devising cogent, rhetorically successful versions of identity arguments for the existence of god. Both the conceptual and existential premises of such arguments involve conceptual nuances that metaethicists have studied. Overall, the history of the OQA provides reason to think that rationally compelling versions of identity arguments for the existence of god are very unlikely to be constructed.

When a barrier to harm is removed and harm befalls someone, we sometimes treat this as a doing of harm, and sometimes as an allowing. The most well-developed accounts of the metaphysical details of such cases are offered by Jeff McMahan (Ethics 103(2):250-279, 1993) and Fiona Woollard (Doing and allowing harm, Oxford University Press, 2015). Despite their differences, these accounts share two features: i) they assume that an event cannot be both a doing and an allowing of harm, and ii) they explain the metaphysical status of the removal of barriers partly through reference to things that can be shared and disagreed about by agents. I argue that these features lead to contradictions in cases in which agents in fact share and disagree about the feature that satisfies (ii). The most attractive way of avoiding these contradictions is to give up (i) and to allow that events can be both doings and allowings of harm.

It is a commonplace that sometimes our behavior imposes on others and that this is worth avoiding. However, just how we impose and why it might matter have not been much studied. Philosophers have started to rectify this. Matti Häyry and Amanda Sukenick address imposition as part of a defense of antinatalism (2023). More extensively, Fiona Woollard provides an account of imposition and contends that it is the foundation for the Doctrine of Doing and Allowing, according to which doing harm is more difficult to justify than allowing it (2015). The present project offers a theory of imposition, composed of an account of its nature and an explanation of why it is significant. I argue that the extant work on imposition has operated with inadequate understandings of its nature. While the antinatalist argument of Häyry and Sukenick can be preserved when combined with an adequate view of imposition, Woollard’s case for dda must be abandoned.

One stream in contemporary philosophical and psychological study of the emotions argues that they are perceptual capacities (e.g., Prinz 2004). For instance, Jesse Prinz has recently defended the view that emotions are perceptions of bodily changes and, via these, of “core relational themes” (2004, 224-25). Core relational themes are, roughly, relations an individual has to his/her environment that pertain to that individual's welfare (2004, 15-16). The present project is to compare and contrast two possible models of emotional perception. The central difference between these models is the notion of modularity that they use, and the corresponding overall view of the nature of the mind. I will suggest some empirical tests that might adjudicate between these different kinds of emotional modularity, and hence between these two models of emotional perception. I will conclude with some remarks about the extent of the relevance of this issue.

What are academic hoaxes, and what should we make of them? This paper argues that academic hoaxes are exercises in pretense, with a complex structure involving both a focal item and a self‐revealing dimension, all governed by attitudes about the relevant sort of academic work, that are derivative yet different from the attitudes found in normal participation in publication. Hoaxes done primarily for humorous purposes are unproblematic. Serious academic hoaxes are both inherently risky and poorly suited to accomplish their ends, making them an undesirable feature of the contemporary academic landscape.

I offer a theory of advice. The theory has two parts: an account of the nature of advice, and an account of the quality of advice. In Sect. 2 I defend this definition: Advice: P advises R to X iff P communicates about X-ing to R in a manner that intentionally presents X-ing as worth reasoning to by R. In Sect. 4, I defend a tripartite account of the quality of advice: the standards relevant to whether advice is good concern rational agency in general, the advisee’s particular situation, and the topic of the advice. These accounts of the nature and quality of advice are superior to extant alternatives on the basis of both descriptive adequacy and absurdity.

Smith (Philosophy and Phenomenological Research, 55, 1995, 109) and Manne (Philosophical Studies, 167, 2014, 89), both following Williams (Making sense of humanity, Cambridge University Press, Cambridge, 1995), have developed advice‐based models of practical reasons. However, advice is not an apt model for reasons. The case for such pessimism is made by examining the positions of Smith and Manne first as attempts to explain the nature of reasons, then as suggestions for reforming our conception of reasons for action. The explanatory projects fail: both views either omit or distort ordinary reasons. The reforming project fails because insufficient reason is provided for thinking that the significant extent of revision offered by these models is worth it. Overall, the advice‐based approach to understanding reasons fails because advising is a social practice to aid with decisions, whereas reasons are considerations that favour action regardless of whether these considerations are inputs to or outputs from such a practice.

We are all familiar with claims about being offended. There is reason to think that taking offense is particularly characteristic of the moral psychology of our times. When someone claims offense, others are supposed to take notice. This suffices to make offense a topic of philosophical and practical interest. However, we lack a persuasive account of the nature of offense. The present partial theory of offense portrays typical offense experiences as negative feelings interpreted as responses to something offensive.

Just War Theory addresses ethical issues surrounding war by construing it primarily as a relatively common feature of human life with high stakes, especially regarding harm. This characterization suits love as well. This chapter takes the framework of Just War Theory and applies it to loving relationships. Three questions are addressed: Are loving relationships subject to ethical constraints? When, if ever, is it ethically acceptable to enter a loving relationship? What sorts of action are ethically acceptable within loving relationships? The details canvassed in answering these questions constitute a sketch of a Theory of Just Love.

This book offers a comprehensive study of the nature and significance of offense and offensiveness. It incorporates insights from moral philosophy and moral psychology to rationally reconstruct our ordinary ideas and assumptions about these notions. When someone claims that something is offensive, others are supposed to listen. Why? What is it for something to be offensive? Likewise, it’s supposed to matter if someone claims to have been offended. Is this correct? In this book, Andrew Sneddon argues that we should think of offense as a moralized bad feeling. He explains offensiveness in terms of symbolic value. We tend to give claims of both offense and offensiveness more credence than they deserve. While it is in principle possible for there to be genuine moral problems of offense and offensiveness, we should expect such problems to be rare. Offense and Offensiveness: A Philosophical Account will be of interest to scholars and students working in moral philosophy and moral psychology.

Monuments commemorating racists are theoretically and practically controversial. Just what these monuments represent is interpreted, in part, on grounds of identity. Since the public nature of such monuments renders them polysemous, ways of reasonably thinking about the relevant identity-based claims are needed. A distinction between an individualistic, psychological notion of identity and an interpersonal, way-of-living notion of identity is drawn. The former notion is illegitimate as a basis of claims about how to interpret public symbols, but the latter notion is conceptually defensible and politically admissible. Use of ways of living to frame discourse about identity and racist monuments generates four sorts of question. These questions raise issues that are respectively a) internal to particular ways of living, b) pertinent to relations between particular ways of living, or c) objective with regard to ways of living, or d) the product of political discussion among ways of living. Such examples as the statue of Robert E. Lee in Charlottesville, Virginia and the (now-removed) statue of Sir John A. Macdonald in Victoria, British Columbia are examined to show how polysemy can be recognized and navigated by focusing on ways of living rather than on narrowly psychological aspects of identity. Although in principle both preservationist and removalist positions can be defensible with regard to particular statues, there is reason to think that a general removalist position is prima facie attractive.

Humans are individuals qua objects, organisms and, putatively, minds. We are also social animals. We tend to value self-rule—i.e., the possession and exercise of the capacity or capacities that allow individuals to govern their lives. However, our sociality can call the possibility and value of such autonomy into question. The more we seem to be social animals, the less we seem to be capable of running our own lives. Empirical psychology has revealed surprising details about the extent to which our minds are subject to social influence. Such influence is sometimes taken as a threat to self-rule. The debate over the Extended Mind Hypothesis (EMH) might seem to exacerbate the social threat to self-rule. If minds are spread across individuals, perhaps it no longer makes sense to speak of individual selves who may or may not rule themselves. I argue that no general threat to self-rule stems from human sociality. Further, the adoption of EMH is consistent with extensive attribution of psychological states to individuals, thus vouchsafing individual selves and autonomy.

Fiona Woollard claims that negative facts are parts of sequences leading to upshots when they are contrary to the presuppositions of the local community. There are three problems with Woollard’s use of presuppositions. The first is that it fails to capture an important part of our everyday understanding of doing and allowing. The second is that negative facts can be suitable to be parts of sequences even when they accord with presuppositions. The third is that even when negative facts are contrary to presuppositions, this need not be what makes them suitable to be parts of sequences of facts.

A persistent question in discussions of the ethics of advance directives for euthanasia is whether patients who go through deep psychological changes retain their identity. Rather than seek an account of identity that answers this question, I argue that responsible policy should directly address indeterminacy about identity directly. Three sorts of indeterminacy are distinguished. Two of these—epistemic indeterminacy and metaphysical indeterminacy—should be addressed in laws/policies regarding advance directives for euthanasia.

Eric Schwitzgebel, Fiery Cushman, and Joshua Rust have conducted a series of studies of the thought and behavior of professional ethicists. They have found no evidence that ethical reflection yields distinctive improvements in behavior. This work has been done on English-speaking ethicists. Philipp Schönegger and Johannes Wagner replicated one study with German-speaking professors. Their results are almost the same, except for finding that German-speaking ethicists were more likely to be vegetarian than non-ethicists. The present paper devises and evaluates eleven psychological hypotheses (along with one from Schönegger and Wagner) aimed at explaining why ethical reflection might have motivational influence for this topic but not for others. Three hypotheses are judged to be plausible at this initial stage: generic emotional support, perception of cost as a source of emotional obstacles, and social categorization.

American Philosophy of Technology: The Empirical Turn is an introduction to the thought about technology by Albert Borgmann, Hubert Dreyfuss, Andrew Feenberg, Donna Haraway, Don Ihde, and Langdon Winner. Each position is presented in a medium-length essay, along with a little biographical information and some criticism. Each essay is written by a different Dutch philosopher. The book is largely a translation of a 1997 Dutch publication. However, the essays on Borgmann, Feenberg, and Ihde have been updated to include material written after 1997. The philosophical stance of the book is broadly Continental, most notably post-Heideggerian, given that the topic is technology. It is, however, easily accessible to readers better versed in other traditions. Given the age and accessibility of the material, this is a very useful introduction to contemporary thought about technology. Graduate students and advanced undergraduates should be able to make good use of this book.

Why are we still studying well-being? After more than two thousand years of Western philosophy, why do we lack a settled account of the good life for humans? Philosophical problems in general are perennial, and the nature of human well-being is one such problem. However, we seem to stand in an epistemic relationship to this topic that is not shared by other ones. We have a vested interest in understanding the good life, and the relevant data seem to be accessible to us all. The challenge is to explain why well-being is one lasting philosophical topic among others in spite of our special epistemic relationship to it. I argue that human nature renders us well-being blind. On one side this is due to the heterogeneous nature of our interests. Some are directly mediated by conscious thought, others are not. Some are individualistically realized, others relationally. On the other side we suffer from cognitive biases that lead us to under-value, indeed to miss entirely, the important aspects of human life that do not depend on conscious attention. Consequently, there is reason to think that we will never be satisfied with a theory of well-being.

The “dirty hands paradox” is found where it seems that we must do something wrong in order to act rightly. This paradox is generated by particular descriptions of states of affairs, particularly ones involving political power, in which hard choices have to be made. Other descriptions of these situations are available, and these do not generate the paradox. I argue that the descriptions that generate the dirty hands paradox are indefensible, and hence the paradox should be seen as a sign of a mistake rather than a deep insight into values. The deep problem is that the paradox is produced due to an implausible moral valuing of the relatively direct exercise of agency.

Identity arguments for the existence of god offer an intriguing blend of conceptual and existential claims. As it happens, this sort of blend has been probed for more than a century in metaethics, ever since G.E. Moore formulated the Open Question Argument against metaethical naturalism. Moore envisaged naturalism as offering identity claims between good and natural properties. His central worry was that such identity claims should render certain questions closed and hence meaningless. However, he contended that speakers competent with the respective concepts would find these questions meaningful, thereby indicating the failure of the identity claim in question, and of all such identity claims. The history of this issue in metaethics provides an important perspective on the prospects of devising cogent, rhetorically successful versions of identity arguments for the existence of god. Both the conceptual and existential premises of such arguments involve conceptual nuances that metaethicists have studied. Overall, the history of the Open Question Argument provides reason to think that rationally compelling versions of identity arguments for the existence of god are very unlikely to be constructed.

abstract Debate about physician‐assisted suicide has typically focused on the values of autonomy and patient wellbeing. This is understandable, even reasonable, given the import‐ance of these values in bioethics. However, these are not the only moral values there are. The purpose of this paper is to examine physician‐assisted suicide on the basis of the values of equality and justice. In particular, I will evaluate two arguments that invoke equality, one in favour of physician‐assisted suicide, one against it, and I will eventually argue that a convincing equality‐based argument in support of physician‐assisted suicide is available. I will conclude by showing how an equality‐based perspective transforms some secondary features of debate about this issue.

I address the questions "What is an agent?" and "What is an action?" from the standpoint of reconciliatory naturalism: I am committed to the commensurability of the moral and natural scientific perspectives on the world. I treat humans as natural beings, subject to naturalistic inquiry. Yet I examine "action" and "agent" as primarily moral concepts, linked by the concept of responsibility : we attribute responsibility to agents for their actions. Taking our moral practice of attributing responsibility as a given, I inquire, in Part I, as to what sort of being agents must be for this practice to work. Part II addresses the nature of the events for which we attribute responsibility. ;My position is characterized by three themes. It is ascriptivist: following H. L. A. Hart, I think it is a mistake to seek causal analyses of "actior". However, I update Hart's ascriptivism: I argue that it is a necessary condition of action that it is possible to attribute responsibility for that event. It is causalist : despite my rejection of the project of seeking causal analyses of agency and actionhood, I think we must retain the idea that agents cause those events which are their actions. It is externalist0. I treat mental content as fixed by the context, both physical and social, of the cognitive agent. However, I argue that the character of actions is externally determined also. What sort of action an event is depends upon much more than the agent's mental states: it is largely fixed by the context in which the action is performed.

Philosophers have various reasons to be interested in individual autonomy. Individual self-rule is widely recognized to be important. But what, exactly, is autonomy? In what ways is it important? And just how important is it? This book introduces contemporary philosophical thought about the nature and significance of individual self-rule. Andrew Sneddon divides self-rule into autonomy of choice and autonomy of persons. Unlike most philosophical treatments of autonomy, Sneddon addresses empirical study of the psychology of action. The significance of autonomy is displayed in connection with such issues as paternalism, political liberalism, advertising and physician-assisted suicide. Sneddon both introduces the themes of contemporary autonomy studies and defends a novel account of its nature and significance. Autonomy is an ideal introduction for advanced-level undergraduate and postgraduate students to the issues and debates surrounding individual self-rule.

This paper examines extant ways of classifying varieties of psychological externalism and argues that they imply a hitherto unrecognized distinction between shallow and deep externalism. The difference is between starting points: shallowly externalist hypotheses begin with the attribution of psychological states to individuals, just as individualistic hypotheses do, whereas deeply externalistic hypotheses begin with agent-environment interaction as the basis of cognitive processes and attribute psychological states to individuals as necessary for such interaction. The over-arching aim is to show how deep externalism works and what its implications are for psychological and philosophical theorizing.