The Explanation Hypothesis is a psychological hypothesis about how people attribute moral responsibility. The hypothesis makes general claims about everyday thinking of moral responsibility and is also said to have important consequences for related philosophical issues. Since arguments in favor of the hypothesis are largely based on a number of intuitive cases, there is need to investigate whether it is supported by empirical evidence. In this study, the hypothesis was tested by means of quantitative experimental methods. The data were collected by conducting online surveys in which participants were introduced to a number of different scenarios. For each scenario, questions about moral responsibility were asked. Results provide general support for the Explanation Hypothesis and there are therefore more reasons to take its proposed consequences seriously.

The overall purpose of the dissertation is to make a contribution to a political theory of democratic transformations by drawing attention to one of the less theorised dimensions of a polity’s public culture: public affect. More precisely, I deal with the role that institutions in general and courts in particular can play in the education of public moral sentiments within transitional justice processes. A cognitive constructivist approach to emotions provides the background for my attempt to show, first, the legitimacy of negative public emotions of resentment and indignation in the aftermath of violence, and second, their positive potential for the reproductive efforts of the democratic community. These affects are barometers of injustice and can act as signals of alarm for institutions to intervene correctively. As such, they bear normative weight and should be a proper object of concern for any society attempting to make the transition to democracy; however, left unfiltered and unmediated institutionally, they can either degenerate into political cynicism and apathy, or be expressed in ways that are incompatible with the democratic value of equal concern and respect for all citizens. I argue that courts dealing with transitional justice issues can recognise, engage constructively, and fructify negative moral emotions for democracy. The exemplarity of judicial reflective judgment—both in the context of constitutional review of transitional justice bills and of criminal trials—can inspire citizens to reflect on what they want to do in the name of their violated sense of justice and encourage them to internalise democratic norms of social interaction. A series of case studies from the twentieth and twenty-first centuries are used to illustrate how the judiciary has historically chosen to engage negative emotions in the aftermath of oppression and violence.

In this dissertation, I lay the foundations for the development of a unique ethical theory, titled “Ethical Harmonism,” on the basis of the early Confucian Xunzi’s thought. First, I attempt to understand Xunzi’s fundamental ethical position centered on his thought of the ideal state for humans. Second, I explore the nature of two attitudes that one should develop in order to create and maintain the ideal state for humans. Xunzi’s ethical position is characterized primarily in terms of “the final good” that it requires one to seek to attain. For Xunzi, the final good is a certain holistic state that every human has reason to create and maintain cooperatively, namely what I call “harmony.” Harmony is the ideal state in which all humans form a well-unified whole in such a way that they interact with one another by properly recognizing various kinds of persons and by appropriately responding to each kind. I also provide a preliminary reconstruction of Xunzi’s view by raising questions concerning whether his holistic view can reasonably accommodate part of contemporary individualistic ethical sentiments, especially, that associated with such a notion as human rights. This reconstruction is intended to serve to develop “Ethical Harmonism,” which is a working-label for the most defensible Xunzian position that is currently in the development stage. For Xunzi, the creation and maintenance of harmony depend on all humans’ proper development of two attitudes, qin (love) and zun (respect). For Xunzi, all humans should control their naturally unlimited desire by cultivating love and respect; and, by adopting these two attitudes in interaction with one another, they can jointly bring about harmony in society. I develop theories of these two attitudes especially by clarifying how each of the two attitudes is understood as a distinctive way of responding to certain kinds of person. I further explain how these two attitudes work cooperatively in ways that promote harmony. My study will provide a new systematic interpretation of two central concepts in Confucian ethics that are grounded in love and respect, namely ren (widely translated as humanness) and yi (widely translated as righteousness).

The overall purpose of the dissertation is to make a contribution to a political theory of democratic transformations by drawing attention to one of the less theorised dimensions of a polity’s public culture: public affect. More precisely, I deal with the role that institutions in general and courts in particular can play in the education of public moral sentiments within transitional justice processes. A cognitive constructivist approach to emotions provides the background for my attempt to show, first, the legitimacy of negative public emotions of resentment and indignation in the aftermath of violence, and second, their positive potential for the reproductive efforts of the democratic community. These affects are barometers of injustice and can act as signals of alarm for institutions to intervene correctively. As such, they bear normative weight and should be a proper object of concern for any society attempting to make the transition to democracy; however, left unfiltered and unmediated institutionally, they can either degenerate into political cynicism and apathy, or be expressed in ways that are incompatible with the democratic value of equal concern and respect for all citizens. I argue that courts dealing with transitional justice issues can recognise, engage constructively, and fructify negative moral emotions for democracy. The exemplarity of judicial reflective judgment—both in the context of constitutional review of transitional justice bills and of criminal trials—can inspire citizens to reflect on what they want to do in the name of their violated sense of justice and encourage them to internalise democratic norms of social interaction. A series of case studies from the twentieth and twenty-first centuries are used to illustrate how the judiciary has historically chosen to engage negative emotions in the aftermath of oppression and violence.

In this dissertation, I lay the foundations for the development of a unique ethical theory, titled “Ethical Harmonism,” on the basis of the early Confucian Xunzi’s thought. First, I attempt to understand Xunzi’s fundamental ethical position centered on his thought of the ideal state for humans. Second, I explore the nature of two attitudes that one should develop in order to create and maintain the ideal state for humans. Xunzi’s ethical position is characterized primarily in terms of “the final good” that it requires one to seek to attain. For Xunzi, the final good is a certain holistic state that every human has reason to create and maintain cooperatively, namely what I call “harmony.” Harmony is the ideal state in which all humans form a well-unified whole in such a way that they interact with one another by properly recognizing various kinds of persons and by appropriately responding to each kind. I also provide a preliminary reconstruction of Xunzi’s view by raising questions concerning whether his holistic view can reasonably accommodate part of contemporary individualistic ethical sentiments, especially, that associated with such a notion as human rights. This reconstruction is intended to serve to develop “Ethical Harmonism,” which is a working-label for the most defensible Xunzian position that is currently in the development stage. For Xunzi, the creation and maintenance of harmony depend on all humans’ proper development of two attitudes, qin (love) and zun (respect). For Xunzi, all humans should control their naturally unlimited desire by cultivating love and respect; and, by adopting these two attitudes in interaction with one another, they can jointly bring about harmony in society. I develop theories of these two attitudes especially by clarifying how each of the two attitudes is understood as a distinctive way of responding to certain kinds of person. I further explain how these two attitudes work cooperatively in ways that promote harmony. My study will provide a new systematic interpretation of two central concepts in Confucian ethics that are grounded in love and respect, namely ren (widely translated as humanness) and yi (widely translated as righteousness).

A landmark experiment by Kiley Hamlin, Karen Wynn, and Paul Bloom demonstrated that infants as young as 6 months old possess previously unrecognized abilities to form social evaluations. In the experiment, infants were shown a shape that was made to appear as if it was climbing a hill. In one event, another shape helped the climber up the hill, while in a separate event, a different shape prevented the climber from reaching the top. When offered a choice between the helping and hindering shapes, both 6- and 10-month-olds chose the helping shape over the hindering shape, showing that they had evaluated the actions and preferred the helper as a result. In an additional test, the climber was made to appear as if it was "choosing" the helping shape or the hindering shape. Infant looking times were measured in order to assess which "choice" was more surprising. Interestingly, the 6-month-olds looked equally for both events, while the 10-month-olds looked longer when the hinderer was approached. This demonstrated that the 10-month-olds were attributing preferences to the climber, and expected that the climber would prefer the helper just as they had. This ability was apparently beyond that of the 6-month-olds, but no assessment or explanation has been offered for why this would be. The current study attempted to remedy this problem by replicating this experiment with 7- and 8-month-olds. The 7-month-olds in this experiment performed as expected, preferring the helper over the hinderer. The 8-month-olds, however, showed no clear preference. This was unexpected and not easily explainable. Neither age showed a difference in looking time whether the climber approached the helper or the hinderer. These looking time data suggest that 7- and 8-month-olds are closer to 6-month-olds in their ability to attribute evaluations to other agents, indicating that these abilities do not develop until later infancy, around 9 or 10 months. However, lack of significant results on the looking time test need not indicate a lack of social knowledge, and may instead stem more directly from developing theory of mind abilities. Options for future studies pitting social knowledge against theory of mind are explored.

Recent work in empirical moral psychology has led to at least one point of consensus: intuitive, psychologically-spontaneous cognitive processes play a central and inescapable role in moral evaluation. However, among those who accept that intuitive processes play a central role there remains much debate concerning the underlying character of these intuitive processes, as well as their developmental and evolutionary origins. The two dominant approaches are represented by psychological sentimentalists, who hold that these underlying processes are essentially emotion-driven, and moral nativists, who hold that these processes are subserved by innate, tacitly-held moral principles. In the course of this dissertation I critically examine each of these prominent psychological accounts, and work to outline a novel alternative. Questions concerning the psychological processes involved in moral judgment are interesting in their own right, as well as for their potential relevance to debates in ethical theory. The observed role of intuitive processing in moral judgment challenges those traditions in psychology and philosophy according to which deliberate rational processes do or should dominate. Indeed, it is widely thought that the centrality of these intuitive processes serves to undermine the status of morality and the epistemic standing of moral beliefs. Both the sentimentalist and the nativist analyses of intuitive moral judgment have been used to ground challenges to the status of morality and moral belief. I build on my critiques of the empirical adequacy of the psychological and evolutionary claims grounding these challenges to develop ways to defeat them. When properly understood, neither of these accounts of intuitive moral psychology supports a global challenge to the epistemic standing of moral belief.

Most of us fall short of virtue—we are, at various times, weak-willed, selfish, self-absorbed, hypocritical, morally complacent, cowardly, and self-deceived. But most of us are not vicious, either. In this dissertation I argue that the actions of flawed, morally imperfect agents can be as praiseworthy as the actions of more perfectly virtuous people. The first, introductory chapter explains my account of moral worth, which depends on the assessment of an agent’s deliberative outlook in acting. In the second chapter, I argue that being praiseworthy on every possible occasion is not a precondition for being praiseworthy on any particular occasion. This may seem obvious, but it is also inconsistent with a common interpretation of the nature of virtue. The third chapter argues that someone’s actions can be morally worthy despite displaying a failure of practical rationality quite similar to weakness of will, or akrasia. By exploring cases of so-called inverse akrasia, I argue that sometimes, an agent can be praised for acting in ways that he himself believes are morally wrong, and that while these actions display serious failures of practical reason, they can still be both done for a good reasons and deserving of praise. The fourth chapter explores the moral status of hypocrisy. I reject the standard interpretation of hypocrites as blameworthy manipulative deceivers, and argue instead that they are people who misdirect their ethical attention by caring too much about their image for having certain values, and not enough about the values themselves. The second, third, and fourth chapters draw a close connection between moral imperfection and failures of self-knowledge. The fifth and final chapter therefore considers the nature of such failures of self-knowledge by exploring the moral significance of self-deception. I argue that, in a central range of cases, it is impossible to be self-deceived about the content of one’s own mind. Instead, I argue that the morally relevant form of self-deception is a failure of self-assessment. This has important implications for our understanding of moral development, since it means that such development centrally involves the cultivation of a specific kind of self-knowledge. / Thesis (Ph.D, Philosophy) -- Queen's University, 2009-08-31 12:18:30.156

Evidence suggests that psychopaths’ notoriously immoral behavior is due to affective rather than rational deficits. This evidence could be taken to show that, contrary to moral rationalism, moral norms are not norms of reason. Rationalists could reply either that psychopaths’ behavior is in fact primarily due to rational deficits or that affects are involved in responding to rational norms. Drawing on the work of Antonio Damasio and colleagues, I argue the latter is the better defense of moral rationalism.

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