34 research outputs found
Conditions of Knowledge
In this paper I suggest an account of knowledge by adding a fourth condition to the traditional analysis in terms of justified true belief. I am going to make a first proposal ruling out the Gettier-counterexamples.1 This proposal will then be corrected in the light of other counterexamples. The final analysis will be a combination of a justified-true-belief-account and a causal account of knowledge.
Some philosophers have disputed that Gettierâs examples must be accepted as refutations of the justified true belief analysis of knowledge.2 Their rejection rests on declining a principle underlying Gettierâs reasoning, namely â as Thalberg calls it â the principle of deducibility of justification (PDJ). PDJ reads as following:
For any proposition p, if a person S is justified in believing p, and p entails q, and S deduces q from p and accepts q as a result of this deduction, then S is justified in believing q.
This principle allows, for example, the move in Gettierâs first example from the proposition a) âJones is the man who will get the job and Jones has ten coins in his pocketâ to proposition b) âThe man who will get the job has ten coins in his pocketâ.
Liberalism, Perfectionism, and Civic Virtue
This paper explores the question whether perfectionism amounts to a political doctrine that is more attractive than liberalism. I try to show that an egalitarian liberalism that is open to questions of value and that holds a conception of limited neutrality can meet the perfectionist challenge. My thesis is that liberalism can be reconciled easily with perfectionism read as a moral doctrine. Perfectionism as a political doctrine equall stays within the value framework of liberalism. Finally, I try to show that liberalism can give an account of civic virtue that is a sufficient basis for developing the normative guidelines of a rich and meaningful social life
Freedom and Equality: Beyond Egalitarianism and Anti-Egalitarianism
Philosophy, as we know, is an abstract expression of worries, sentiments and longings that move people and societies. Philosophical debates are often innovative, but sometimes we have reason to ask ourselves why they develop at all and what general social trends they follow. An example of such a philosophical discussion-one that seems bewildering to many-is the current dispute between egalitarians and anti-egalitarians which has also reached German-speaking countries and which divides philosophers into opposing camps.
Given feminist arguments against egalitarianism that seem initially to have the potential to erode the social responsibilities of societies, the debate must seem especially strange to those feminist philosophers who have considered the European welfare state as a reasonable normative standard. The political shifts of the last decade, especially the change in former communist countries and the globalization of markets, provide the general social background for these challenges to egalitarian thinking.
Yet a look at these causal factors does not answer compelling questions such as, Are the normative demands of a strict egalitarianism really binding? Are these demands morally compelling? Are the arguments with which we justify people's acess to certain social and economic goods in fact egalitarian? Do we have to base an acceptable conception of society and its fundamental institutions on the ideal of equality at all?
In this talk I shall not address in detail the debate between egalitarians and anti-egalitarians. Instead I shall argue for an autonomy-based political theory that defines a specific structure among basic political values like universal respect, freedom, and equality. My claim is that such a theory integrates the value of equality in a form that allows us to leave behind the dispute between egalitarianism and anti-egalitarianism. Finally I shall try to show that an autonomy-oriented political theory is attractive from a feminist point of view
The Second-Person Standpoint in Law and Morality
The papers of this special issue are the outcome of a two-Ââday conference entitled âThe Second-ÂâPerson Standpoint in Law and Morality,â that took place at the University of Vienna in March 2013 and was organized by the ERC Advanced Research Grant âDistortions of Normativity.â
The aim of the conference was to explore and discuss Stephen Darwallâs innovative and influential second-Ââpersonal account of foundational moral concepts such as âobligationâ,
âresponsibilityâ, and ârightsâ, as developed in his book The Second-ÂâPerson Standpoint: Morality, Respect, and Accountability (Harvard University Press 2006) and further elaborated in Morality, Authority and Law: Essays in Second-ÂâPersonal Ethics I and Honor, History, and Relationships: Essays in Second-ÂâPersonal Ethics II (both Oxford University Press 2013).
With the second-Ââperson standpoint Darwall refers to the unique conceptual normative space that practical deliberators and agents occupy when they address claims and demands to one another (and to themselves). The very first sentence of Darwallâs examination of the second-Ââpersonal conceptual paradigm summarizes the gist of the argument succinctly when he claims that âthe second-Ââperson standpoint [is] the perspective that you and I take up when we make and acknowledge claims on one anotherâs conduct and will.â (Darwall 2006, 3) The Second-ÂâPerson Standpoint reminds us
that this perspective has been ignored for much too long and that it better take centre stage in any philosophical analysis of moral phenomena, in order to yield a satisfying account of morality as a social institution. The negative part of Darwallâs strategy is to show that neither a purely first-Ââpersonal approach (represented by Kant and contemporary Kantians), nor a third-Ââpersonal state-Ââof-Ââaffairs-Ââperspective (represented by most varieties of contemporary consequentialism) are capable of accounting for the categorical bindingness characteristic of moral obligation. The latter feat can only be accomplished, and this is the positive part of Darwallâs argument, when those second-Ââ personal normative âfelicity conditionsâ and conceptual presuppositions are acknowledged and spelled out that are already presupposed in every instance of issuing (putatively valid) claims and demands. It is especially second-Ââpersonal competence and second-Ââpersonal authority that are the bedrock of these normative conceptual presuppositions, without which engaging in any meaningful address would be impossible. Kantians and utilitarians alike have neglected this critical dimension of the normative landscape.
In addition to working out an original conception of moral obligation, the first eight chapters of The Second-ÂâPerson Standpoint articulate this fundamental insight with respect to a variety of traditional projects in ethical theory such as developing accounts of moral responsibility, rights, dignity, and autonomy. In this context, special emphasis is to be awarded, on the one hand, to Darwallâs refreshing second-Ââpersonal interpretation of Strawsonâs influential account of reactive attitudes and moral responsibility and, on the other, to his historically well-Ââinformed reconstruction of Samuel Pufendorfâs often neglected version of an enlightened theistic voluntarism concerning moral authority.
Darwall dedicates the second part of The Second-ÂâPerson Standpoint to the urgent question: how should one respond to the sceptical challenge that expresses utter indifference to the second-Ââperson standpoint, including all its multifarious normative presuppositions and implications? What commits us to all this? It is at this point that Darwall, firstly, refines his criticisms of the Kantian, first-Ââpersonal, paradigm of normativity and emphasizes that only if one already incorporates the second-Ââpersonal conceptual apparatus into a Kantian analysis of moral obligation is the latter going to yield a convincing account. Secondly, and this certainly is one of the highlights of Darwallâs theory, the Second-ÂâPerson Standpoint employs themes from Fichteâs philosophy of right in order to strengthen the case for the inescapability of taking up the second-Ââperson standpoint of moral obligation. In his contribution for this special issue Darwall further develops his diagnosis that Fichteâs thought offers in many respects a more promising, since more second-Ââpersonal, foundation of morality than, for example, Kantâs.
By now, the impact of Darwallâs second-Ââperson standpoint theory has far transcended the confines of contemporary debates on moral obligation. Darwall has put to use the second-Ââpersonal apparatus to critical engagements with Joseph Razâs theory of legal authority and Derek Parfitâs convergence arguments for his recent Triple Theory of moral wrongness. The constant theme that unifies all these diverse applications remains the one so impressively presented in The Second-ÂâPerson Standpoint: without paying attention to the âinterdefinableâ and âirreducibleâ circle of (four) foundational second-Ââ personal concepts (valid demand, practical authority, second-Ââpersonal reason, and accountability), neither superior epistemic status (Raz) nor the identification of optimific states of affairs (Parfit) are potent enough sources to generate anything close
to the authority relationships that underlie the idea involved in obligating ourselves and one another. Given all of the above, it comes as no surprise that Darwall reserves his strongest sympathies for a specific ethical theory, namely contractualism. Our commitment to equal basic second-Ââpersonal authority, that Darwall arrives at through his Fichtean rectification of the Kantian project, leads him to the endorsement of a contractualist paradigm in the spirit of broadly Rawls and Scanlon
Contractualism and the Second-Person Moral Standpoint
This article explores Darwallâs second-Ââpersonal account of morality, which draws on
Fichteâs practical philosophy, particularly Fichteâs notions of a summons and principle of right.
Darwall maintains that Fichte offers a philosophically more appealing account of relations of right
than Kant. Likewise, he thinks that his second-Ââpersonal interpretation of morality gives rise to
contractualism. I reject Darwallâs criticism of Kantâs conception of right. Moreover, I try to show
that Darwallâs second-Ââpersonal conception of morality relies on a Kantian form of
contractualism. Instead of accepting Darwallâs claim that contractualism depends upon a
second-Ââpersonal account of morality, I will argue that contractualism provides the
foundations not only for second-Ââpersonal moral relations,
but also for first-Ââpersonal moral authority
Zivilgesellschaft. Was kann und soll es bedeuten?
Es war auf einer Konferenz im September 2000 in London, einer Konferenz ĂŒber
feministische Bioethik. Eine kanadische Kollegin hielt einen Vortrag, in dem sie mit Hilfe der
geometrischen Figur der Fraktale, jener komplexen Dreiecksstrukturen, die angeblich den
strukturellen Aufbau aller EntitÀten bestimmen, das Wesen der Schwangerschaftsbeziehung
zu erklÀren versuchte, also jener Beziehung, die angeblich mehr als eines und weniger als
zwei umfasst. Die Reaktionen auf den Vortrag reichten von euphorischer Zustimmung bis zu
verstĂ€ndnislosem KopfschĂŒtteln. Am nĂ€chsten Morgen fragte mich eine Kollegin, es war
Alison Jaggar, die den Vortrag nicht gehört hatte, nach dessen Inhalt und Thesen. Und als ich
ihr zu erklÀren versuchte, was Fraktale sind und was diese mit dem Thema Schwangerschaft
zu tun haben könnten, meinte sie: "Ah, I see, that's just like civil society. It can be anything."
Die seit geraumer Zeit ungebrochene Konjunktur der Idee der Zivilgesellschaft gibt genĂŒgend
Anlass und Gelegenheit, ĂŒber Alison Jaggars kritische Bemerkung nachzudenken
Erinnern und Vergessen. Ăsterreichs verfehlte Politische Ethik
Nicht selten entwickeln sich gesellschaftliche Diskurse im gewollten Spiel von provokanter Zuspitzung und eitler Inszenierung zum grotesken Zerrbild. Ein Beispiel ist die seit einigen Jahren in Ăsterreich gefĂŒhrte Debatte ĂŒber das Thema von Erinnern, Vergessen und Moralisierung. Kaum scheint diese zu verebben, wird sie mit neurotischer Beharrlichkeit und Zwanghaftigkeit wieder aufgegriffen. Es ist nicht ganz leicht, die wesentlichen Thesen dieser semantisch diffusen Auseinandersetzung eindeutig zu benennen. Die Quintessenz scheint zu sein: Wir tun gut daran, die Erinnerung an bestimmte Episoden der Geschichte aus dem öffentlichen Raum zu verbannen, da sich die öffentlich verordnete Erinnerungskultur lĂ€ngst in eine moralisierende und verlogene Gesinnungskontrolle durch selbsternannte TugendwĂ€chter verkehrt hat. Vergessen scheint angebracht, ja notwendig. \ud
So weit, so gut. Das Problem ist, dass sich der "Aufruf zum Vergessen" auf die historisch sensibelste Periode Ăâsterreichs bezieht: die Zeit von 1938-1945, somit auch auf die Mitwirkung am Holocaust. \ud
Was soll man zu solchen Thesen sagen? Wie soll man dazu Stellung beziehen? Vor allem: Wie soll man sich zu einer Debatte Ă€uĂern, in der sich der Sachgehalt von Aussagen lĂ€ngst verwischt hat und - wie der bisherige Verlauf zeigt - sĂ€mtliche Versuche der Denkredlichkeit an den Immunisierungsstrategien einer wendigen Beliebigkeit der Argumente abgleiten? Es empfiehlt sich der RĂŒckzug auf TrivialitĂ€ten und Bekanntes
Das Andere der Gerechtigkeit: Moraltheorie Im Kontext der Geschlechterdifferenz
What picture do we get when wie apply gender analysis to mainstream moral philosophy? Starting with an analysis of Kant, Hume and Rawls, PauerâStuder develops the categorical framework of a moral theory that is free from any "male bias"
Kelsen's Legal Positivism and the Challenge of Nazi Law
Kelsenâs legal positivism has often been criticized for having supported the compliance of the\ud
German judiciary with Nazi law. Especially Kelsenâs insistence on the separation of law and\ud
morality was considered as a crucial deficiency. I reject that criticism. My argument is that\ud
Kelsenâs thesis that law and morality constitute two distinct normative spheres seems\ud
persuasive if one takes into account that the Nazi legal theoristâs program of a âunification of\ud
law and moralityâ served to extend the authority and power of the Nazi-regime. I criticize,\ud
however, Kelsenâs relativist account of morality which made his position vulnerable to the\ud
post-war objections that legal positivism provided no safeguard against the Nazi perversion of\ud
law
Law and Morality under Evil Conditions: The SS Judge Konrad Morgen
In Anglo-American legal theory the issue of Nazi law has to a large extent been seen in light of the exchange between HLA Hart and Lon L Fuller in the 1958 issue of the Harvard Law Review. That discussion centred on a particular problem that arose in the aftermath of the Nazi regime, namely, under which statutes could conduct that seemed legal in the Third Reich but grossly immoral under post-war rule-of-law conditions be tried by post-war courts. \ud
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The famous Grudge Informer Case raised the question of how denunciation for malicious personal motives should be tried by post-war German courts. Hart argued that there was no other solution than solving the case on the basis of retroactive legislation, while Fuller suggested that the issue should be handled on the premise that Nazi legal\ud
statutes like the one applied in denunciation cases, the 1934 âLaw Against Malicious Attacks on the State and the Party and for the Protection of the Party Uniformâ, were\ud
not law in any meaningful normative sense.\ud
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The purpose of this article is not to take sides on the Grudge Informer Case. What is relevant for this paper is the framework in which the debate was situated and the implications it had for the perception of the problem posed by Nazi law. Given the obvious difficulty of rejecting Nazi legal regulations while granting âvalidityâ to any legal system whatsoever, the Grudge Informer Case was taken by many philosophers of law to show that the proper reaction to the distortions of the Nazi legal system was to tighten the connection between law and morality and declare Nazi laws not to be proper law. The upshot was that the issue of Nazi law was perceived mainly as a moral problem, less a legal problem