This edited collection focuses on the moral and social dimensions of ignorance—an undertheorized category in analytic philosophy. Contributors address such issues as the relation between ignorance and deception, ignorance as a moral excuse, ignorance as a legal excuse, and the relation between ignorance and moral character. In the moral realm, ignorance is sometimes considered as an excuse; some specific kind of ignorance seems to be implied by a moral character; and ignorance is closely related to moral risk. Ignorance has certain social dimensions as well: it has been claimed to be the engine of science; it seems to be entailed by privacy and secrecy; and it is widely thought to constitute a legal excuse in certain circumstances. Together, these contributions provide a sustained inquiry into the nature of ignorance and the pivotal role it plays in the moral and social domains.

Michael J. Zimmerman investigates the relation between ignorance and moral responsibility. He begins with the presentation of a case in which a tragedy occurs, one to which many people have unwittingly contributed, and addresses the question of whether their ignorance absolves them of blame for what happened. Inspection of the case issues in the Argument from Ignorance, whose conclusion is that, to be blameworthy for one's behaviour and its consequences, one must at some time in the history of that behaviour have known that one was engaged in wrongdoing-a thesis that threatens to undermine many everyday ascriptions of responsibility. This argument is examined and refined in ensuing chapters by way of, first, a detailed inquiry into the nature of moral responsibility, ignorance, and control, all of which play a crucial role in the argument, and then an application of the fruits of this investigation to the question of whether and how someone might be to blame for behaviour that stems from either culpable ignorance, negligence, recklessness, or the kind of fundamental moral ignorance that often characterizes evildoers. The Argument from Ignorance implies that in a great many such cases the agent has an excuse for the wrongdoing in question. This is a disturbing verdict, and in the final chapter challenges to the argument are entertained. Despite the merits of some of these challenges, it is held that the argument, revised one last time, survives them.

Most of us hope to do what morality requires of us. But what if we can't figure out what it does require? A soldier may know that morality requires him not to kill an innocent civilian but he can't tell whether the driver of a suspicious car is an innocent civilian or a terrorist about to detonate a bomb. Holly M. Smith addresses this problem in Making Morality Work by asking whether we should reject moral codes that can't be used by anyone hampered by inadequate information. When considering questions of morality, we call on moral theories to play both a theoretical and a practical role. These theories provide accounts of what makes actions right or wrong, and also provide a standard by which agents can guide their own conduct. It is usually assumed that a single theory can serve both roles, but limited knowledge often prevents people from using traditional normative theories to make decisions. Smith examines three major strategies for addressing this 'epistemic problem' in morality before developing an innovative solution that overcomes the weaknesses of prior approaches. Making Morality Work opens a path towards resolving a deep problem in moral life.

"a brief history of the study of ignorance. There is a lack of serious investigation into ignorance: apart from the apophatic tradition in the ancient world and the Middle Ages and the more recent fields of agnotology, philosophy of race, and feminist philosophy, ignorance itself has received little philosophical attention. It is then laid out how the field that one would expect to have studied ignorance in detail, namely, epistemology, has failed to do so. The chapter also explores why this could be the case. Subsequently, it is explained what is new about this book and how this fills the important gap in the study of ignorance: it develops and applies an epistemology of ignorance. Finally, it gives a brief overview of the chapters ahead"--

The philosophical inquiry of responsibility is a major and fast-growing field. It not only features questions around free will and moral agency but also addresses various challenges in the social, institutional, and legal contexts in which people are being held responsible. The Routledge Handbook of Philosophy of Responsibility is an outstanding survey and exploration of these issues. Comprised of forty-one chapters by an international team of contributors, the Handbook is divided into three clear parts – on the history, the theory, and the practice of responsibility – within which the following key topics are examined: responsibility and wrongdoing responsibility and determinism the scope of responsibility the responsibility of individuals within society the concepts of responsibility the conditions and challenges of responsibility the practices of being and holding responsible the ethics and politics of responsibility responsibility in the law. Including suggestions for further reading at the end of each chapter, The Routledge Handbook of Philosophy of Responsibility provides an extremely useful guide to the topic. It will be valuable reading for students and researchers in philosophy and applied ethics, as well as for those in related fields such as politics, law, and policymaking.

The Routledge Handbook of Collective Responsibility comprehensively addresses questions about who is responsible and how blame or praise should be attributed when human agents act together. Such questions include: Do individuals share responsibility for the outcome or are individuals responsible only for their contribution to the act? Are individuals responsible for actions done by their group even when they don’t contribute to the outcome? Can a corporation or institution be held morally responsible apart from the responsibility of its members? The Handbook’s 35 chapters—all appearing here for the first time and written by an international team of experts—are organized into four parts: Part I: Foundations of Collective Responsibility Part II: Theoretical Issues in Collective Responsibility Part III: Domains of Collective Responsibility Part IV: Applied Issues in Collective Responsibility Each part begins with a short introduction that provides an overview of issues and debates within that area and a brief summary of its chapters. In addition, a comprehensive index allows readers to better navigate the entirety of the volume’s contents. The result is the first major work in the field that serves as an instructional aid for those in advanced undergraduate courses and graduate seminars, as well as a reference for scholars interested in learning more about collective responsibility.

There must be some connection between our deontic notions, rightness and wrongness, and our responsibility notions, praise- and blameworthiness. Yet traditional approaches to each set of concepts tend to take the other set for granted. This book takes an integrated approach to these questions, drawing on both ethics and responsibility theory, and thereby illuminating both sets of concepts. Elinor Mason describes this as 'normative responsibility theory': the primary aim is not to give an account of the conditions of agency, but to give an account of what sort of wrong action makes blame fitting. She presents a pluralistic view of both obligation and blameworthiness, identifying three different ways to be blameworthy, corresponding to different ways of acting wrongly. First, ordinary blameworthiness is essentially connected to subjective wrongness, to acting wrongly by one's own lights. Subjective obligation, and ordinary blame, apply only to those who are within our moral community, who understand and share our value system. By contrast, detached blame can apply even when the agent is outside our moral community, and has no sense that her act is morally wrong. In detached blame, the blame rather than the blameworthiness is fundamental. Finally, agents can take responsibility for some inadvertent wrongs, and thus become responsible. This third sort of blameworthiness, 'extended blameworthiness', applies when the agent understands the objective wrongness of her act, but has no bad will. In such cases, the social context may be such that the agent should take responsibility, and accept ordinary blame from the wronged party.

The Oxford Handbook of Moral Responsibility is a collection of 33 articles by leading international scholars on the topic of moral responsibility and its main forms, praiseworthiness and blameworthiness. The articles in the volume provide a comprehensive survey on scholarship on this topic since 1960, with a focus on the past three decades. Articles address the nature of moral responsibility - whether it is fundamentally a matter of deserved blame and praise, or whether it is grounded anticipated good consequences, such as moral education and formation, or whether there are different kinds of moral responsibility. They examine responsibility for both actions and omissions, whether responsibility comes in degrees, and whether groups such as corporations can be responsible. The traditional debates about moral responsibility focus on the threats posed from causal determinism, and from the absence of the ability to do otherwise that may result. The articles in this volume build on these arguments and appraise the most recent developments in these debates. Philosophical reflection on the personal relationships and moral responsibility has been especially intense over the past two decades, and several articles reflect this development. Other chapters take up the link between blameworthiness and attitudes such as moral resentment and indignation, while others explore the role that forgiveness and reconciliation play in personal relationships and responsibility. The range of articles in this volume look at moral responsibility from a range of perspectives and disciplines, explaining how physics, neuroscience, and psychological research on topics such as addiction and implicit bias illuminate the ways and degrees to which we might be responsible.

There are arguably moral, legal, and prudential constraints on behavior. But are there epistemic constraints on belief? Are there any requirements arising from intellectual considerations alone? This volume includes original essays written by top epistemologists that address this and closely related questions from a variety of new, sometimes unexpected, angles. It features a wide variety of positions, ranging from arguments for and against the existence of purely epistemic requirements, reductions of epistemic requirements to moral or prudential requirements, the biological foundations of epistemic requirements, extensions of the scope of epistemic requirements to include such things as open-mindedness, eradication of implicit bias and interpersonal duties to object, to new applications such as epistemic requirements pertaining to storytelling, testimony, and fundamentalist beliefs. Anyone interested in the nature of responsibility, belief, or epistemic normativity will find a range of useful arguments and fresh ideas in this cutting-edge anthology. Chapter 14 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.

The book provides a thorough exploration of the epistemic dimensions of ignorance: what is ignorance and what are its varieties?