Can we formulate a moral theory that captures the moral significance of patterns of group behaviour we cannot affect through our own action while at the same time avoiding the so-called ‘Ideal Worlds’ objection? In a recent article, Caleb Perl has argued that we can. Specifically, Perl claims that one view that does so is his Patterned View: roughly, you ought to act only in accordance with that set of sufficiently general rules that has optimal moral value (Perl 2021: 98). The Patterned View undoubtedly constitutes a welcome contribution to our existing set of moral theories. However, does it avoid the Ideal Worlds objection? In this article, I argue ‘no’.

There are strong moral reasons to acknowledge that third parties can have the standing to forgive. Third-party refusals to forgive can reinforce the moral agency and value of women and disrupt the gendering of forgiveness. Third-party forgiveness can also be crucial for restorative justice aims, like recognizing the value of wrongdoers. Lastly, many victim-only accounts of forgiveness are problematic and utilize an individualistic conception of the self that reinforces the logic of misogyny. Victim-only accounts of forgiveness can also restrict focus to the victim's suffering, thereby neglecting the importance of healing and the relevance of third-party forgiveness for facilitating healing.

This paper presents some impossibility results for certain views about what you should do when you are uncertain about which moral theory is true. I show that under reasonable and extremely minimal ways of defining what a moral theory is, it follows that the concept of expected moral choiceworthiness is undefined, and more generally that any theory of decision-making under moral uncertainty must generate pathological results.

In response to D. C. Matthew's article “Racial Integration and the Problem of Relational Devaluation,” I assess the politics of physical beauty in the intersection between the categories of race and gender. I scrutinize Matthew's contention that being perceived to be physically attractive reliably results in either good treatment or high self-esteem. I argue that, on the contrary, gender can function as a means of social control, in which the appraisal of women's bodies yields neither good treatment nor improves their self-esteem. This problem can persist among self-segregated intra-group racial communities.

Part of T. M. Scanlon’s project in What We Owe to Each Other (1998) is to explain the importance and priority of moral reasons. But Scanlon also argues that this priority of moral reasons is compatible with the pursuit of other things we value, such as friendship. To this end, Scanlon claims that contractualist moral reasons internally accommodate our interests in such values. In this paper, I argue that Scanlon is unsuccessful in showing the compatibility of morality and the pursuit of our other values. The contractualist may not be able to be a good friend.

The neuroscience of ethics is allegedly having a double impact. First, it is transforming the view of human morality through the discovery of the neurobiological underpinnings that influence moral behavior. Second, some neuroscientific findings are radically challenging traditional views on normative ethics. Both claims have some truth but are also overstated. In this article, the author shows that they can be understood together, although with different caveats, under the label of “neurofoundationalism.” Whereas the neuroscientific picture of human morality is undoubtedly valuable if we avoid neuroessentialistic portraits, the empirical disruption of normative ethics seems less plausible. The neuroscience of morality, however, is providing relevant evidence that any empirically informed ethical theory needs to critically consider. Although neuroethics is not going to bridge the is–ought divide, it may establish certain facts that require us to rethink the way we achieve our ethical aspirations.

Extant accounts, both old and new, of the wrongfulness of lying are all inadequate. The common problem with each consists in its unitary structure. Such analyses presuppose that all lies are wrongful in the same way, for the same unifying reason. This assumption, however, does not do justice to the phenomena of lying. This is because lying can be morally objectionable in diverse ways. Thus, I argue for a dialectical shift towards a pluralist approach to the wrongfulness of lying. We should not force unity upon the moral structure of lying when there is actually diversity.

Many philosophers have discussed the normative significance of personal relationships. The implicit focus of most of these discussions is on the normative significance of active, ongoing relationships. But, of course, all relationships end eventually. This article focuses on relationships that end through the death of one of the participants. A relationship that has ended in this way can still be a source of reasons for the surviving participant. This represents a different dimension of the normative significance of personal relationships, and it is a dimension that tends to become increasingly salient as one ages. Indeed, aging is in part a normative phenomenon, because it involves significant changes in the kinds of reasons people have. This article explores some of those changes and the distinctive questions to which they give rise.

Simple acts of kindness that are performed sincerely and with evident good will can also, paradoxically, be perceived as deeply insulting by the people we succeed in benefiting. When we are moved to help someone out of genuine concern for her, when we have no intention to humiliate or embarrass her and when we succeed at benefiting her, how can our generosity be disparaging or demeaning to her? Yet, when the tables are turned, we sometimes find ourselves brusquely refusing assistance from others or accepting it only grudgingly while trying to show that we do not need their charity. People with disabilities often find ourselves in situations of this sort, where we bristle at others who rush to open doors for us, for instance, while our kindhearted benefactors are surprised and hurt by the cold reception they receive for their efforts. My aim is to explain some of the ways in which well-intentioned and effective beneficence can be offensive, with special emphasis on cases in which someone provides assistance to a disabled person.

This paper examines the norms that should guide policies aimed at promoting happiness or, more broadly, well-being. In particular, we take up the question of which conception of well-being should govern well-being policy (WBP), assuming some such policies to be legitimate. In answer, we lay out a case for ‘pragmatic subjectivism’: given widely accepted principles of respect for persons, well-being policy may not assume any view of well-being, subjectivist or objectivist. Rather, it should promote what its intended beneficiaries see as good for them: pleasure for hedonists, excellence for Aristotelians, etc. Specifically, well-being policy should promote citizens’ ‘personal welfare values’: those values—and not mere preferences—that individuals see as bearing on their well-being. Finally, we briefly consider how pragmatic subjectivism works in practice. While our discussion takes for granted the legitimacy of well-being policy, we suggest that pragmatic subjectivism strengthens the case for such policy.

Situationists such as John Doris, Gilbert Harman, and Maria Merritt suppose that appeal to reliable behavioral dispositions can be dispensed with without radical revision to morality as we know it. This paper challenges this supposition, arguing that abandoning hope in reliable dispositions rules out genuine trust and forces us to suspend core reactive attitudes of gratitude and resentment, esteem and indignation. By examining situationism through the lens of trust we learn something about situationism (in particular, the radically revisionary moral implications of its adoption) as well as something about trust (in particular, that the conditions necessary for genuine trust include a belief in a capacity for robust dispositions).

In response to criticism of empirical or “positive” approaches to corporate social responsibility (CSR), we defend the importance of these approaches for any CSR theory that seeks to have practical impact. Although we acknowledge limitations to positive approaches, we unpack the neglected but crucial relationships between positive knowledge on the one hand and normative knowledge on the other in the implementation of CSR principles. Using the structure of a practical syllogism, we construct a model that displays the key role of empirical knowledge in fulfilling a firm’s responsibility to society, paying special attention to the implications of the “ought implies can” dictum. We also defend the importance of one particular class of empirical claims; namely, claims from the field of economics. Even positive economic theory, which is often criticized for endorsing profits rather than values, can cooperate in intriguing ways with non-economic concepts in the implementation of CSR goals.

Objectives: The aim of this study was to critically examine the current guidance for conducting ethics analysis in health technology assessment (HTA) and to offer recommendations for how to improve this practice.

Methods: MEDLINE, Philosopher's Index, and Google Scholar were searched for articles and reports using the keywords “ethics” and “health technology assessment” and related terms. Bibliographies of all relevant articles were also examined for additional references. A philosophical analysis of the existing guidance was conducted.

Results: We offer three recommendations for improving ethics analysis in HTA. First, ethical and legal issues must be clearly separated so that all policy-relevant questions that the technology raises can be considered clearly and systematically. Second, analysts must make better use of ethics theory and discuss better how particular theoretical approaches and associated analytic tools are selected to make transparent which alternative approaches were considered and why they were rejected. Third, the necessity for philosophical expertise to adequately conduct ethics analysis needs to be acknowledged.

Conclusions: To act on these recommendations for ethics analysis, we offer these three steps forward: acknowledge and use relevant expertise, further develop models for conducting and reporting ethics analyses, and make use of untapped resources in the literature.