Philip Stratton-Lake

Marcel was probably the first modern, French existentialist. Nevertheless, outside of France he is the least well known. His account of human existence is distinctive in that it gives a central place to hope. His account of hope draws on many other notions in his philosophy, such as participation, the “I‐thou” relation, availability, and having, and is hence largely unintelligible unless these concepts are understood. So although we shall come to focus on his account of hope it will be helpful first to give an overview of the central concepts of Marcel's existentialism.

In his ‘The Identity Objection to the future‐like‐ours argument’ (Bioethics, 2019, 33: 287–293), Brill argues that Marquis's 'future of value' account of the wrong of abortion is still vulnerable to the identity objection—the claim that the foetus and the later person are not numerically identical, so the later person's valuable experiences are not the foetus's future experiences—even if it is conceded that the future organism, as well as the person, has experiences. This is because the organism has these experiences in a different way from the person. The person has them directly, and the organism has them only derivatively. This implies, he maintains, that the organism cannot be deprived of those experiences in a way that is wrong. Only the person can be deprived in this morally relevant way. But, I argue, if the organism genuinely has those experiences, it is not at all clear why its being deprived of them would be permissible. I argue that the reason why Brill can claim that having those experiences derivatively makes this moral difference is because the sense in which the organism has experiences is not a genuine sense. But that is a problem for this theory of personal identity, not for Marquis's account of the wrong of abortion. I also argue that supposing that one cannot morally harm the human organism has various implausible implications, which cast doubt on the idea that having experiences derivatively means that the organism is not morally harmed by being deprived of them.

According to ethical intuitionists, basic moral propositions are self-evident. Robert Audi has made significant progress articulating and defending this view, claiming that an adequate understanding of a self-evident proposition justifies rather than compels belief. It is argued here that understanding a proposition cannot justify belief in it, and that intuition, suitably understood, provides the right sort of justification. An alternative account is offered of self-evidence based on intuition rather than understanding, and it is concluded that once we have an adequate understanding of a self-evident proposition, we can see that it does no distinctive epistemic work. It merely reports that intuition is doing some significant epistemic work. Since the very idea of self-evident moral propositions is so controversial, and self-evidence does no significant epistemic work, ethical intuitionists should drop this notion from their moral epistemology. All they need are intuitive propositions and our intuition of these.

_ Source: _Page Count 18 Bart Streumer argues that all normative properties are descriptive properties. His first argument is based on the principle that necessarily coextensive predicates ascribe the same property, and the claim that there is a descriptive predicate that is necessarily coextensive with normative predicates. From this Streumer concludes that normative properties are identical with descriptive properties. I argue that, even if we accept, this conclusion does not follow. Normative properties could only be descriptive properties if there is some descriptive way in which all instances of normative properties are similar. But Streumer does not show that, and the prospects for doing so are, I believe, not good. His second argument rests on the premise that the nature of normative properties cannot depend on which first order normative theory is true. I argue that this premise is false, and that the argument for it does not sit comfortably with.

_ Source: _Page Count 18 Bart Streumer argues that all normative properties are descriptive properties. His first argument is based on the principle that necessarily coextensive predicates ascribe the same property, and the claim that there is a descriptive predicate that is necessarily coextensive with normative predicates. From this Streumer concludes that normative properties are identical with descriptive properties. I argue that, even if we accept, this conclusion does not follow. Normative properties could only be descriptive properties if there is some descriptive way in which all instances of normative properties are similar. But Streumer does not show that, and the prospects for doing so are, I believe, not good. His second argument rests on the premise that the nature of normative properties cannot depend on which first order normative theory is true. I argue that this premise is false, and that the argument for it does not sit comfortably with.

In this paper I argue that the best form of deontology is one understood in terms of prima facie duties. I outline how these duties are to be understood and show how they offer a plausible and elegant connection between the reason why we ought to do certain acts, the normative reasons we have to do these acts, the reason why moral agents will do them, and the reasons certain people have to resent someone who does not do them. I then argue that this form of deontology makes it harder to unify a pluralistic ethics under a single consequentialist principle in a plausible way, and illustrate this with reference to Rob Shaver's consequentialist arguments.

According to one formulation of Scanlon’s contractualist principle, certain acts are wrong if they are permitted by principles that are reasonably rejectable because they permit such acts. According to the redundancy objection, if a principle is reasonably rejectable because it permits actions which have feature F, such actions are wrong simply in virtue of having F and not because their having F makes principles permitting them reasonably rejectable. Consequently Scanlon’s contractualist principle adds nothing to the reasons we have not to act wrongly and is redundant.

_Kant, Duty and Moral Worth _is a fascinating and original examination of Kant's account of moral worth. The complex debate at the heart of Kant's philosophy is over whether Kant said moral actions have worth only if they are carried out from duty, or whether actions carried out from mixed motives can be good. Philip Stratton-Lake offers a unique account of acting from duty, which utilizes the distinction between primary and secondary motives. He maintains that the moral law should not be understood as a normative moral reason but as playing a transcendental role. Thus a Kantian account of moral worth is one where the virtuous agent may be responsive to concrete particular considerations, whilst preserving an essential role for universal moral principles. _Kant, Duty and Moral Worth _is a lucid examination of Kant's moral thought that will appeal to Kant scholars and anyone interested in moral theory.

Ethical intuitionists are often criticised on the ground that their view makes it possible for an agent to believe that she ought to ? whilst lacking any motive to ?-that is, on the ground that it involves, or implies a form of externalism. I begin by distinguishing this form of externalism (what I call 'belief externalism') from two other forms of ethical externalism-moral externalism, and reasons externalism. I then consider various reasons why one might think that ethical intuitionism is defective in so far as it involves, or implies belief externalism, and argue that these objections are unpersuasive