Ishtiyaque Haji - Böcker

Can you be morally obligated to do something? To renowned philosopher Ishtiyaque Haji, the answer is guardedly no. Regardless of whether determinism is true, he argues, there is a prima facie plausibility that there are no moral obligations. Powerfully and efficiently, Haji develops a conclusion that has major implications for how we conceive issues in moral responsibility and free will. The book develops the obligation dilemma as clearly as possible. The next step will be for further sustained philosophical work to solve it, assuming it can be resolved, inspired by Haji. In many respects, the obligation dilemma mirrors the well-known responsibility dilemma, where no one is morally responsible for anything. When suitably amended, the strongest recommendations in favor of, or in response to, the responsibility dilemma neither fully support nor undermine the obligation dilemma. Exposing the obligation dilemma's implications for responsibility, and its ramifications for forgiveness (something central to interpersonal relationships), underscores its urgency.

Something is subject to luck if it is beyond our control. In this book, Haji shows that luck detrimentally affects both moral obligation and moral responsibility. He argues that factors influencing the way we are, together with considerations that link motivation and ability to perform intentional actions, frequently preclude our being able to do otherwise. Since obligation requires that we can do otherwise, luck compromises the range of what is morally obligatory for us. This result, together with principles that conjoin responsibility and obligation, is then exploited to derive the further skeptical conclusion that behavior for which we are morally responsible is limited as well. Throughout these explorations, Haji makes extensive use of concrete cases to test the limits of how we should understand free will moral responsibility, blameworthiness, determinism, and luck itself.

This book explores a central question of moral philosophy, addressing whether we are morally responsible for certain kinds of actions, intentional omissions, and the consequences deriving therefrom.Haji distinguishes between moral responsibility and a more restrictive category, moral appraisability. To say that a person is appraisable for an action is to say that he or she is deserving either of praise or blame for that action. One of Haji's principal aims is to uncover conditions sufficient for appraisability of actions. He begins with a number of puzzles that serve to structure and organize the issues, each one of which motivates a condition required for appraisability. The core of Haji's analysis involves his examination of three primary types of conditions. According to a control condition, a person must control the action in an appropriate way in order to be appraisable. An autonomy condition permits moral appraisability for an action only if it ultimately derives from a person's authentic evaluative scheme. On Haji's epistemic requirement, moral praiseworthiness or blameworthiness demands belief on the part of the agent in the rightness or wrongness of an action. Haji concludes this portion of his argument by incorporating these conditions into a general principle which outlines sufficient conditions for appraisability.Haji offers a fascinating discussion of the implications of his analysis. He demonstrates that his appraisability concept is applicable to a variety of non-moral kinds of appraisal, such as those involving legal, prudential and etiquette considerations. He looks at crosscultural attributions of blameworthiness and argues that such attributions are frequently mistaken. He considers the case of addicts and suggests that they may not be morally responsible for actions their addictions are said to cause. He even takes up the intriguing question of whether we can be blamed for the thoughts of our dream selves.Engaging with a central metaphysical question in his conclusion, Haji argues that the conditions of moral responsibility he defends are neither undermined by determinism nor threatened by certain varieties of incompatibilism.Addressing a range of little-discussed topics and forging crucial connections between moral theory and moral responsibility, Moral Appraisability is vital reading for students and scholars of moral philosophy, metaphysics, and the philosophy of law.

Many philosophers have sought to distinguish moral obligation from moral responsibility. In this book, author Ishtiyaque Haji argues that these concepts, though still distinct, are more similar than many think.First, conceptual ties between obligation and responsibility speak largely in favor of responsibility's requiring alternatives, challenging the view that responsibility does not require freedom to do otherwise. Second, many philosophers champion responsibility semicompatibilism, which mean that even if determinism is incompatible with the freedom to do otherwise, it is compatible with responsibility. Essential relations between obligation and responsibility are deployed against this thesis, and the parallel thesis of obligation semicompatibilism is also rejected. An upshot of forsaking these two species of semicompatibilism is that determinism threatens both obligation and responsibility by eliminating alternate possibilities. Third, many concur that whereas you may now no longer have an obligation that you previously had, you cannot now fail to be blameworthy for something for which you were formerly to blame. Haji rejects this immutability thesis about blameworthiness. Haji does find one legitimate difference between obligation and responsibility: while how one acquires one's values may significantly influence whether one is responsible for much of their conduct, obligation is not "historical" in this way.

The primary purpose of this book is to explain the distinction, on the one hand, between indoctrination and education, and, on the other, between responsibility-subverting manipulation and mere causation. Both are elucidated by an appeal to common ground, an account of when our motivations and other springs of action are "truly our own" or "authentic." The book progresses from analyses of the sort of agency that responsibility requires and the authenticity of our motivations, together with a discussion of the relevance of these analyses to manipulation and related problems in the philosophy of education, to a defense of the thesis that responsibility from love's standpoint is of vital significance, and the implications of this thesis for what the authors deem to be legitimate goals of education and other issues in free will.Philosophers and advanced students working in free will, moral psychology, and the philosophy of education will find this text to be extremely useful.

The primary purpose of this book is to explain the distinction, on the one hand, between indoctrination and education, and, on the other, between responsibility-subverting manipulation and mere causation. Both are elucidated by an appeal to common ground, an account of when our motivations and other springs of action are "truly our own" or "authentic." The book progresses from analyses of the sort of agency that responsibility requires and the authenticity of our motivations, together with a discussion of the relevance of these analyses to manipulation and related problems in the philosophy of education, to a defense of the thesis that responsibility from love's standpoint is of vital significance, and the implications of this thesis for what the authors deem to be legitimate goals of education and other issues in free will.Philosophers and advanced students working in free will, moral psychology, and the philosophy of education will find this text to be extremely useful.

This book addresses a dilemma concerning freedom and moral obligation (obligation, right and wrong). If determinism is true, then no one has control over one's actions. If indeterminism is true, then no one has control over their actions. But it is morally obligatory, right or wrong for one to perform some action only if one has control over it. Hence, no one ever performs an action that is morally obligatory, right or wrong. The author defends the view that this dilemma can be evaded but not in a way traditional compatibilists about freedom and moral responsibility will find congenial. For moral obligation is indeed incompatible with determinism but not with indeterminism. He concludes with an argument to the effect that, if determinism is true and no action is morally obligatory, right or wrong, then our world would be considerably morally impoverished as several sorts of moral appraisal would be unjustified.

This book addresses a dilemma concerning freedom and moral obligation (obligation, right and wrong). If determinism is true, then no one has control over one's actions. If indeterminism is true, then no one has control over their actions. But it is morally obligatory, right or wrong for one to perform some action only if one has control over it. Hence, no one ever performs an action that is morally obligatory, right or wrong. The author defends the view that this dilemma can be evaded but not in a way traditional compatibilists about freedom and moral responsibility will find congenial. For moral obligation is indeed incompatible with determinism but not with indeterminism. He concludes with an argument to the effect that, if determinism is true and no action is morally obligatory, right or wrong, then our world would be considerably morally impoverished as several sorts of moral appraisal would be unjustified.

Freedom of the sort implicated in acting freely or with free will is important to the truth of different sorts of moral judgment, such as judgments of moral responsibility and those of moral obligation. Little thought, however, has been invested into whether appraisals of good or evil presuppose free will. This important topic has not commanded the attention it deserves owing to what is perhaps a prevalent assumption that freedom leaves judgments concerning good and evil largely unaffected. The central aim of this book is to dispute this assumption by arguing for the relevance of free will to the truth of two sorts of such judgment: welfare-ranking judgments or judgments of personal well-being (when is one's life intrinsically good for the one who lives it?), and world-ranking judgments (when is a possible world intrinsically better than another?). The book also examines free will’s impact on the truth of such judgments for central issues in moral obligation and in the free will debate. This book should be of interest to those working on intrinsic value, personal well-being, moral obligation, and free will.