What You’re Rationally Required to Do and What You Ought to Do (Are the Same Thing!)

Author(s):  
Errol Lord

This chapter is about whether we ought to be rational—i.e., whether rationality is normative or deontically significant. Although this is a truism, skepticism about whether we ought to be rational is popular in the wake of very influential work by John Broome and Niko Kolodny. This chapter argues that Reasons Responsiveness vindicates the deontic significance of rationality. It is argued that it is independently plausible that what one deliberatively ought to do is determined by the reasons one possesses. The argument for this is anchored in the thought that there is a constitutive connection between deliberative obligations and being able to correctly respond to reasons. If this is right, then what one ought to do and what one is rationally required to do are the same thing. Thus, rationality has ultimate deontic significance.

Author(s):  
Errol Lord

This chapter motivates Reasons Responsiveness by situating it within the metaethical literature on rationality. The first task is to show how Reasons Responsiveness can overcome prominent arguments given by John Broome that seek to show that rationality is not a function of normative reasons. The second task is to show that Reasons Responsiveness can capture the data that motivates rival coherentist accounts in the metaethical literature. It is argued that usually one is irrational when incoherent and that Reasons Responsiveness can explain this because of the way in which reasons transmit. Some forms of incoherence are not irrational. Reasons Responsiveness can explain this as well. The upshot is that Reasons Responsiveness can explain the data that motivates rival views without incurring their main problems.


Ethics ◽  
1993 ◽  
Vol 103 (4) ◽  
pp. 792-806 ◽  
Author(s):  
Daniel M. Hausman
Keyword(s):  

2006 ◽  
Vol 36 (3) ◽  
pp. 427-447 ◽  
Author(s):  
Neil Levy

Whatever its implications for the other features of human agency at its best — for moral responsibility, reasons-responsiveness, self-realization, flourishing, and so on—addiction is universally recognized as impairing autonomy. But philosophers have frequently misunderstood the nature of addiction, and therefore have not adequately explained the manner in which it impairs autonomy. Once we recognize that addiction is not incompatible with choice or volition, it becomes clear that none of the Standard accounts of autonomy can satisfactorily explain the way in which it undermines fully autonomous agency. In order to understand to what extent and in what ways the addicted are autonomy-impaired, we need to understand autonomy as consisting, essentially, in the exercise of the capacity for extended agency. It is because addiction undermines extended agency, so that addicts are not able to integrate their lives and pursue a Single conception of the good, that it impairs autonomy.


2020 ◽  
pp. 27-38
Author(s):  
Serene J. Khader

This chapter explains three conceptions of personal autonomy through a discussion of two teen girls’ struggles for self-definition. Autonomy is the ability to live a life that is genuinely one’s own. Starr, the protagonist of Angie Thomas’s The Hate You Give, struggles to know herself because the demands of upward mobility seem to ask her to disavow her Blackness. Kiara, the author of a blog post on oppressive beauty standards, struggles to find self-worth in a society that devalues the way she looks. The chapter discusses how coherentist, reasons-responsiveness, and socially constitutive conceptions of autonomy illuminate the girls’ lives. It also explains why autonomy should not be conceived of as the rejection of all social influence.


2005 ◽  
Vol 21 (1) ◽  
pp. 109-131 ◽  
Author(s):  
MOZAFFAR QIZILBASH

Axiomatic utility theory plays a foundational role in some accounts of normative principles. In this context, it is sometimes argued that transitivity of “better than” is a logical truth. Larry Temkin and Stuart Rachels use various examples to argue that “better than” is non–transitive, and that transitivity is not a logical truth. These examples typically involve some sort of “discontinuity.” In his discussion of one of these examples, John Broome suggests that we should reject the claim which involves “discontinuity.” We can, I suggest, make sense of the examples which Temkin uses while sacrificing neither transitivity nor “discontinuity.” This response to Temkin's examples involves developing and modifying James Griffin's account of “discontinuity.” If the account of “discontinuity” seems implausible, that is because of a failure to allow for vagueness. A similar argument can be made in the context of the well-known “repugnant conclusion.”


1997 ◽  
Vol 71 (1) ◽  
pp. 131-147 ◽  
Author(s):  
John Broome
Keyword(s):  

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