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Nomy Arpaly rejects the model of rationality used by most ethicists and action theorists. Both observation and psychology indicate that people act rationally without deliberation, and act irrationally with deliberation. By questioning the notion that our own minds are comprehensible to us--and therefore questioning much of the current work of action theorists and ethicists--Arpaly attempts to develop a more realistic conception of moral agency.
- Sales Rank: #3807115 in Books
- Published on: 2002-11-28
- Original language: English
- Number of items: 1
- Dimensions: 5.80" h x .90" w x 8.30" l, .86 pounds
- Binding: Hardcover
- 216 pages
Review
"I felt sure I would like Nomy Arpaly's book when I opened it to the first page and saw John LeCarré's name in the first sentence. I was not disappointed. Arpaly uses an engaging mix of literary examples and rigorous analysis to present and argue for a variety of interesting claims relating to virtue. Arpaly has something novel and interesting to say about autonomy, agency, moral worth, and virtue. This is an excellent book, and one of the best I've read recently."--Julia Driver, Notre Dame Philosophical Reviews
About the Author
Nomy Arpaly is at Rice University.
Most helpful customer reviews
5 of 5 people found the following review helpful.
Close to genius
By NC
Arpaly's two books, Unprincipled Virtue and Merit Meaning and Human Bondage constitute considerable contributions to the literature on agency, moral responsibility, moral psychology, free will and rational action. This book is one of the most insightful books I have read in a while.
It argues that traditional assumptions and notions of agency, namely theories of self-control with deliberation as central and autonomy are not as important as once assumed to be for morally responsible action. Arpaly makes the case quite convincingly with her examples both from literature, actual case studies within psychology and other more famous sources within the moral psychological and free will literature that the traditional theories over-emphasize deliberate agential control and autonomy and do not take as seriously an agent's overall emotional, dispositional, and affective self in contributing to their moral worth and the moral worth of their actions. What matters is if someone's moral reasons for causing some action were indeed the right moral reasons even if they happened to have been unconscious and non deliberated upon reasons and how strongly motivating those reasons were. She also deftly defends her intricate thesis against the possible and actual counter arguments.
It has so many insights and its main thesis is well argued. Arpaly's writing is clear and entertaining as with her other book and papers. I look forward to more from this exciting young philosopher.
4 of 4 people found the following review helpful.
Couldn't put it down
By Alison Reiheld
I started reading this book because I work in moral theory and, well, it's begun to get a lot of traction lately with philosophers who I respect (Jim Nelson, Hilde Lindemann, George Sher, and a number of others). I literally could not put it down and read it through in one sitting. Arpaly's writing style is very engaging; as one of the other reviewers mentioned, she makes copious use of real-world and literary examples. What was not mentioned is that she utilizes only those examples which are psychologically realistic. Thus, Arpaly asks us to consider Madame Bovarie's desire to be moral, her resulting charitable actions, and whether they are morally praiseworthy if they stem from the wrong reasons (the desire to be moral rather than moral reasons). There are no brains-in-vats or babies-strapped-to-tracks-about-to-be-run-over-by-trolleys-unless-you-switch-the-trolley-to-a-different-track-where-it-will-crush-10-adults. For those who don't know these two classic philosophical thought experiments have structured a great deal of reflection on relevant themes (whether we are our bodies or our brains; how we determine what the right action is).
For Arpaly, beginning with examples that reflect the way people realistically reason about moral problems is essential. Failure to do so, she suggests, has led us to some very wrong-headed ways of theorizing about morality and ethics. In particular, she considers moral reasoning's equivalency between freedom-of-the-will and the possibility of moral responsibility wrong-headed. As one of the other reviewers mentioned, a signal Arpaly contribution to moral philosophy from this text is the plausible case that moral responsibility does NOT require absolute freedom-of-the-will, but rather responsiveness to the right reasons and an appropriate level of concern for the moral problem at hand. These are the most immediate requirements for moral responsibility for actions, and in particular for being morally praiseworthy for one's actions.
Thus, Madame Bovary, while well-intentioned, is not RIGHTLY intentioned, and is thus not morally praiseworthy for charitably aiding others--at least, not in the same way that a rightly-reasoned person who performed the identical action would be.
In such an assessment, it matters little whether the actions of M.B. and the rightly-reasoned philanthropist were pre-determined by their constitution and facts of the world, or taken with absolute freedom of the will. What is really important about Arpaly's work is that she joins Fischer and Ravizza in having put forth a plausible conception of moral responsibility that does not turn on the idea that we are all completely free and unaffected by our environment. Hurrah! Reality and responsibility are compatible.
And as I began, let me end: it doesn't hurt at all that these excellent ideas are engagingly written out for our reading pleasure. Scholars will enjoy this, and laypersons will find it approachable; both will find it sophisticated and thoughtful.
10 of 13 people found the following review helpful.
Good moral philosophy, even if, like me, you aren't a philosopher
By Julian Elson
Nomy Arpaly's clear-eyed book of moral philosophy manages to be simultaneously succinct and richly satisfying. I'm not sure what the proper antonym for the literary adjective "dry" is, but, in common language, this book is quite wet.
It would be an injustice to summarize the book into its main points, but the main points are 1) Autonomy isn't particularly useful for thinking about morality (this may not be a big surprise to non-Kantians), so we're better off just going straight to the substance of praiseworthiness and blameworthiness, and 2) Praiseworthiness and blameworthiness are functions of an agent's responsiveness to moral reasons (whether the agent is aware that she is responding to moral reasons or not).
But that is a bare summary of her book, which is illuminated by many examples from life and literature, which might well have made the book worthwhile even if it had no moral philosophy. Well worth a read.
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