D. Justin Coates – författare

Oxford Studies in Agency and Responsibility is a series of volumes presenting outstanding new work on a set of connected themes, investigating such questions as:· What does it mean to be an agent?· What is the nature of moral responsibility? Of criminal responsibility? What is the relation between moral and criminal responsibility (if any)?· What is the relation between responsibility and the metaphysical issues of determinism and free will?· What do various psychological disorders tell us about agency and responsibility?· How do moral agents develop? How does this developmental story bear on questions about the nature of moral judgment and responsibility?· What do the results from neuroscience imply (if anything) for our questions about agency and responsibility?No one has written more insightfully on the promises and perils of human agency than Gary Watson, who has spent a career thinking about issues such as moral responsibility, blame, free will, weakness of will, addiction, and psychopathy. This special edition of OSAR pays tribute to Watson''s work by taking up and extending themes from his pioneering essays.

Oxford Studies in Agency and Responsibility is a series of volumes presenting outstanding new work on a set of connected themes, investigating such questions as:· What does it mean to be an agent?· What is the nature of moral responsibility? Of criminal responsibility? What is the relation between moral and criminal responsibility (if any)?· What is the relation between responsibility and the metaphysical issues of determinism and free will?· What do various psychological disorders tell us about agency and responsibility?· How do moral agents develop? How does this developmental story bear on questions about the nature of moral judgment and responsibility?· What do the results from neuroscience imply (if anything) for our questions about agency and responsibility?No one has written more insightfully on the promises and perils of human agency than Gary Watson, who has spent a career thinking about issues such as moral responsibility, blame, free will, weakness of will, addiction, and psychopathy. This special edition of OSAR pays tribute to Watson''s work by taking up and extending themes from his pioneering essays.

Ambivalence is a form of inner volitional conflict that we experience as being irresolvable without significant cost. Because of this, very few of us relish feelings of ambivalence. Yet for many in the Western philosophical tradition, ambivalence is not simply an unappealing experience that's hard to manage. According to Unificationists--whose view finds its historical roots in Plato and Augustine and is ably defended by contemporary philosophers such as Harry Frankfurt and Christine Korsgaard--ambivalence is a failure of well-functioning agency. The reasons for this, we're told, are threefold. First, it precludes agents from resolving their wills in a way that is necessary for autonomy. Second, it precludes agents from fully affirming their live and, in particular, from fully affirming the choices they make. As a result, ambivalence robs them of an important source of meaning. Finally, ambivalence causes agents to act in self-defeating ways. In so doing, they act without integrity. Ambivalence is thus seen as a threat to a trio of important agential goods, and as a result, it imperils the best forms of human agency. Against the Unificationists, D. Justin Coates argues that ambivalence does not preclude volitional resolution or normatively significant forms of affirmation. Nor does it guarantee self-defeat. Consequently, ambivalence as such is no threat to autonomy, meaning, or integrity. In assessing these arguments, ambivalence is also revealed to have an important role in securing the very goods that unificationists contend it undermines. The reason for this is that each of these goods requires the agent to be normatively competent. But normative competence itself, Coates argues, often leads agents to be ambivalent. The best forms of human agency are therefore shown to be not only compatible with ambivalence but as regularly requiring it. Ambivalence is thus not a volitional defect, but a crucial constituent of well-functioning agency.

Ambivalence is a form of inner volitional conflict that we experience as being irresolvable without significant cost. Because of this, very few of us relish feelings of ambivalence. Yet for many in the Western philosophical tradition, ambivalence is not simply an unappealing experience that''s hard to manage. According to Unificationists--whose view finds its historical roots in Plato and Augustine and is ably defended by contemporary philosophers such as Harry Frankfurt and Christine Korsgaard--ambivalence is a failure of well-functioning agency. The reasons for this, we''re told, are threefold. First, it precludes agents from resolving their wills in a way that is necessary for autonomy. Second, it precludes agents from fully affirming their live and, in particular, from fully affirming the choices they make. As a result, ambivalence robs them of an important source of meaning. Finally, ambivalence causes agents to act in self-defeating ways. In so doing, they act without integrity. Ambivalence is thus seen as a threat to a trio of important agential goods, and as a result, it imperils the best forms of human agency. Against the Unificationists, D. Justin Coates argues that ambivalence does not preclude volitional resolution or normatively significant forms of affirmation. Nor does it guarantee self-defeat. Consequently, ambivalence as such is no threat to autonomy, meaning, or integrity. In assessing these arguments, ambivalence is also revealed to have an important role in securing the very goods that unificationists contend it undermines. The reason for this is that each of these goods requires the agent to be normatively competent. But normative competence itself, Coates argues, often leads agents to be ambivalent. The best forms of human agency are therefore shown to be not only compatible with ambivalence but as regularly requiring it. Ambivalence is thus not a volitional defect, but a crucial constituent of well-functioning agency.

Ambivalence is a form of inner volitional conflict that we experience as being irresolvable without significant cost. Because of this, very few of us relish feelings of ambivalence. Yet for many in the Western philosophical tradition, ambivalence is not simply an unappealing experience that''s hard to manage. According to Unificationists--whose view finds its historical roots in Plato and Augustine and is ably defended by contemporary philosophers such as Harry Frankfurt and Christine Korsgaard--ambivalence is a failure of well-functioning agency. The reasons for this, we''re told, are threefold. First, it precludes agents from resolving their wills in a way that is necessary for autonomy. Second, it precludes agents from fully affirming their live and, in particular, from fully affirming the choices they make. As a result, ambivalence robs them of an important source of meaning. Finally, ambivalence causes agents to act in self-defeating ways. In so doing, they act without integrity. Ambivalence is thus seen as a threat to a trio of important agential goods, and as a result, it imperils the best forms of human agency. Against the Unificationists, D. Justin Coates argues that ambivalence does not preclude volitional resolution or normatively significant forms of affirmation. Nor does it guarantee self-defeat. Consequently, ambivalence as such is no threat to autonomy, meaning, or integrity. In assessing these arguments, ambivalence is also revealed to have an important role in securing the very goods that unificationists contend it undermines. The reason for this is that each of these goods requires the agent to be normatively competent. But normative competence itself, Coates argues, often leads agents to be ambivalent. The best forms of human agency are therefore shown to be not only compatible with ambivalence but as regularly requiring it. Ambivalence is thus not a volitional defect, but a crucial constituent of well-functioning agency.

Oxford Studies in Agency and Responsibility is a series of volumes presenting outstanding new work on a set of connected themes, investigating such questions as:· What does it mean to be an agent? · What is the nature of moral responsibility? Of criminal responsibility? What is the relation between moral and criminal responsibility (if any)? · What is the relation between responsibility and the metaphysical issues of determinism and free will?· What do various psychological disorders tell us about agency and responsibility?· How do moral agents develop? How does this developmental story bear on questions about the nature of moral judgment and responsibility?· What do the results from neuroscience imply (if anything) for our questions about agency and responsibility?No one has written more insightfully on the promises and perils of human agency than Gary Watson, who has spent a career thinking about issues such as moral responsibility, blame, free will, weakness of will, addiction, and psychopathy. This special edition of OSAR pays tribute to Watson's work by taking up and extending themes from his pioneering essays.

Oxford Studies in Agency and Responsibility is a series of volumes presenting outstanding new work on a set of connected themes, investigating such questions as:· What does it mean to be an agent? · What is the nature of moral responsibility? Of criminal responsibility? What is the relation between moral and criminal responsibility (if any)? · What is the relation between responsibility and the metaphysical issues of determinism and free will?· What do various psychological disorders tell us about agency and responsibility?· How do moral agents develop? How does this developmental story bear on questions about the nature of moral judgment and responsibility?· What do the results from neuroscience imply (if anything) for our questions about agency and responsibility?No one has written more insightfully on the promises and perils of human agency than Gary Watson, who has spent a career thinking about issues such as moral responsibility, blame, free will, weakness of will, addiction, and psychopathy. This special edition of OSAR pays tribute to Watson's work by taking up and extending themes from his pioneering essays.

One mark of interpersonal relationships is a tendency to blame. But what precise evaluations and responses constitute blame? Is it most centrally a judgment, or is it an emotion, or something else? Does blame express a demand, or embody a protest, or does it simply mark an impaired relationship? What accounts for its force or sting, and how similar is it to punishment?The essays in this volume explore answers to these (and other) questions about the nature of blame, but they also explore the various norms that govern the propriety of blame. The traditional question is whether anyone ever deserves to be blamed, but the essays here provide a fresh perspective by focusing on blame from the blamer's perspective instead. Is our tendency to blame a vice, something we should work to replace with more humane ways of relating, or does it rather lie at the very heart of a commitment to morality? What can we legitimately expect of each other, and in general, what sort of attitude do would-be blamers need to have in order to have the standing to blame? Hypocritical or self-righteous blame seems objectionable, but why?The contributions to this volume aim to give us a fuller picture of the nature and norms of blame, and more generally of the promises and perils of membership in the human moral community.

One mark of interpersonal relationships is a tendency to blame. But what precise evaluations and responses constitute blame? Is it most centrally a judgment, or is it an emotion, or something else? Does blame express a demand, or embody a protest, or does it simply mark an impaired relationship? What accounts for its force or sting, and how similar is it to punishment?The essays in this volume explore answers to these (and other) questions about the nature of blame, but they also explore the various norms that govern the propriety of blame. The traditional question is whether anyone ever deserves to be blamed, but the essays here provide a fresh perspective by focusing on blame from the blamer''s perspective instead. Is our tendency to blame a vice, something we should work to replace with more humane ways of relating, or does it rather lie at the very heart of a commitment to morality? What can we legitimately expect of each other, and in general, what sort of attitude do would-be blamers need to have in order to have the standing to blame? Hypocritical or self-righteous blame seems objectionable, but why?The contributions to this volume aim to give us a fuller picture of the nature and norms of blame, and more generally of the promises and perils of membership in the human moral community.