Virtue

The devil is real, and we all know him

It is Halloween, the day when the dead walk and the devil rides.

We’re plagued by children who are risking diabetes, if not their immortal souls, by demanding the sort of sweets you only give to kids you hate. The Christians down the road, not realizing, as Luther did, that the devil can’t bear to be mocked, are holding a ‘light party’ in protest against the trick-and- treaters.

And, between door-bell rings and dispensings of deadly substances to skeletons, I’m reflecting on a talk I recently heard by Rebecca Newberger Goldstein. It was on her wonderful book, Plato in the Googleplex. In the book, Plato wanders through modern America, watching, talking, bemused, amused, dismayed, misunderstood. It’s an audit of Platonism. How has it weathered? Continue reading

Trust and Institutions

Last week I attended part of a fascinating conference on Trust, organized by the Blavatnik School of Government in Oxford. In her opening paper, Katherine Hawley raised many interesting questions, including those of whether trustworthiness is a virtue and whether it can be a virtue of institutions. Continue reading

Two Kinds of Compassion

Recent stories of those such as Miguel Pajares, who died from the Ebola virus after catching it from those for whom he was caring, seem to provide paradigmatic examples of compassion. Continue reading

Sex with corpses might be philosophically cool. But it’s still not a good idea.

It is reported that Jimmy Savile crept at night into the mortuary at Leeds General Infirmary and committed sex acts on corpses.1

So what?

Well, for a start, assuming the acts involved penetration, he had committed a serious criminal offence.2

But shouldn’t we grow up? Shouldn’t we let live, and let the live love the dead? Who was hurt? Isn’t this legislation anachronistic? Doesn’t it stem from superannuated and probably, at root, theological ideas about the sanctity of life – irrationally extended to the sanctity of the dead human body?

If the acts gave Savile pleasure, then what’s the problem? Or, if we grant that the outraged relatives might suffer some distress (because they’ve not read enough philosophy), doesn’t the problem lie only in the fact that the relatives heard about what had happened, rather than in the acts themselves? In which case the real villains are the investigators and the media.

We have strong intuitions about many things. So strong, in fact, that they are often immune to the best arguments of the lawyers and philosophers. Continue reading

Moral Luck Revisited

The tragic sinking of the South Korean ferry raises again the problem of moral luck which Bernard Williams did so much to expose in his famous 1976 article on that topic. The South Korean president has now claimed that the captain of the ferry is a murderer, implying that he is subject to the same degree of blame as any other murderer. Continue reading

Being a Good Person by Deceit?

By Nadira Faulmüller & Lucius Caviola

Recently, Peter Singer, Paul Bloom and Dan Ariely were discussing topics surrounding the psychology of morality. Peter was emphasizing the importance of helping people in need by donating money to poverty fighting charities. That’s easier said than done. Humans don’t seem to have a strong innate desire of helping distant strangers. So the question arises of how we can motivate people to donate considerable amounts to charity. Peter suggested that respective social norms could be established: in order to make people more moral their behaviour needs to be observable by others, as Dan pointed out, only then they will be motivated to help strangers on the other side of the world. Is this true? – do people only behave prosocially because they feel socially pressured into doing so?

Continue reading

Neil Levy on Addiction

In a fascinating paper presented at the St Cross Ethics Seminar in Oxford, on 27 March 2014, Professor Neil Levy (Oxford and Melbourne) sought to solve the following puzzle about addicts: on the one hand, addicts are thought to lack control, but on the other they appear to engage in the kind of reason-responsive behaviour typical of rational agents (for example, many addicts for a small financial incentive will avoid the objects to which they are addicted).

Levy’s central claim was that addicts do lack control, but that this lack of control consists in a lack of control over belief-formation, leading to a change of mind – or ‘judgement-shift’. So addicts are rational in so far as they are acting on the basis of their current beliefs about what is best for them.  Continue reading

For theta’s sake, smash up your TV and go for a walk

You can get experienced meditators to produce, on demand, feelings of timelessness and spacelessness. Tell them ‘Try to be outside time’, and ‘try not to be in the centre of space’, and they will.

These sort of sensations tend to happen together – so strikingly so that Walter Stace proposed, as one combined element of mystical experience, ‘non-spatial-and-non-temporal’.1

Why should that be? asked an Israeli research group in a recent and fascinating paper.  And was the generation of these sensations related to alterations in the sense of the body? Continue reading

Can you be too ethical?

In a recent column in The Guardian, Andrew Brown argues that there are several ways in which one might, in a sense, be ‘too ethical’: http://www.theguardian.com/commentisfree/2013/dec/27/can-you-be-too-ethical Continue reading

A Puzzle about Parenting

Consider the following case. Sikes, walking home late one evening, comes across an envelope containing a thousand pounds outside a neighbour’s house. He’s pretty sure it belongs to the neighbour, as she’d told him she would be withdrawing the money from the bank to buy a new wheelchair for her disabled mother. It is clear to Sikes that no one is looking, so he scoops up the envelope and enters his own house. To most of us, this seems appalling behaviour. Sykes has selfishly put his own interests before those of his neighbour and her mother. Continue reading

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