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Can we Consistently Trust our Judgement?




Can we Consistently Trust our Judgement?


In Freedom and Resentment Strawson attempts to reconcile the warring parties around the issue of determinisms weight on our moral responsibility. As he portrays the battlefield, there are the Pessimists, those that find our praise and blame game unjustifiable since all our actions are determined. And the Optimists who believe that determinism, to a certain extent, is necessary for our praise/blame game to be justified. Though acknowledging that as a reconciler he would be disagreed with by both sides, Strawson sets out to chart our praise and blame practices in order to see what, if any, part would determinism play.
The first and most familiar type of reaction is that of the participant, that is, the inside perspective. When an offended party reacts to an offender on a personal level, the offence is take as an explicit wrong against them. That is, the action is evaluated by taking the offender as a member of society transgressing the rules of that society. The Personal stance does not seek justifications for the offender, or special-case considerations, but takes the offense at face value, personally: "did you just spit at me"?
At this stance the offended might tend to either or all of three sub-categories: the Personal, Vicarious, or Reflexive. The first, as its name implies deals with the offense on a one-to-one basis, offender to offended. The Vicarious is the moral evaluation of how

   does this offender, a member of our society, treats us, other members of society. While the third, gives way to our reaction of condemnation and seals the verdict as such.
Those three ways of reacting to an offense personally are not a matter of choice, but rather the different ways in which people view themselves and others in society is that which is responsible for where they place the personal weight of the offense. This, being so familiar to us, merely portrays the instinctual way in which we attach blame. Allowing us, in turn, to introspectively evaluate where responsibility resides. On the personal perspective its residence appears to be the outcome: people are not supposed to spit on each other; you just did, on me; I find you blameworthy.
But now say that I notice you are talking to a dog, and you are insane. By this transition to the Objective stance Strawson exposes the ways in which we sometimes adjust our bare judgement. It is in that way that we discover that our praise/blame practices are not only doggedly interested in outcome, but also the intent or reason behind the offense. Strawson divides the objective stance into focusing on the action or the agent. When we focus on the action is usually when the agent cannot be justified. That is, a normal member of society in most times, we often assume that he must have not been himself or has been forced or pushed to it, since otherwise he surely would have not acted that way It here shows for the first time how hard it is for us to think that someone normal would just not care about social conventions, that we detach ourselves and attach an often-justifying excuse.

    The ultimate adjustment to our initial condemnation comes from the objective stance towards the agent. That is, we recognize that an action was wrong, but something about the agent calms the reactive discrepancy: the guy that just spat on my shoe is insane!
Or its a two-year old kid. Or its Joe that has lost it today since he was just fired.
The latter is when our objective agent stance concentrates on the local excuse: an otherwise functional member of society just lost it, temporarily. On the global level, we categorize the temporary and the permanent. The former being the two-year old kid that just couldnt have known better, but some day will. While the latter is the case of the insane person who just couldnt have known your shoe prevented his spit from hitting the sewer grill.
While Strawsons exposition of our praise/blame practices is a strictly descriptive one, it is useful in order to find out what is it that moves us and shapes those practices. It is true that that is an internally human perspective, not claiming for a normative suggestion, it is nevertheless perhaps the most relevant to us, relativistic humans.
Enter Determinism. Now the standard dogged view would claim that all we do is an unavoidable outcome of prior inner forces channeled through the laws of nature in such a way that we cannot be really held praiseworthy or blameworthy since there was nothing we could have done to prevent or promote our actions. Let us follow that line briefly. Say we are not the absolute wonton robots our pessimistic friends would like us to be, but rather that we do hold the power of first level reflection. That is, not being blind or two-year old, I contemplate for a brief instance before I spit on your shoe. Determinism might

   deem that since I have a deep seeded resentment for society due to my trauma with the police at age fifteen I might be likely to forgo social conscience and spit. There the determinists might briefly celebrate their vindication, but Libertarianism comes back with a vengeance.
Imagine that I would have spent just a few more self-aware seconds contemplating my action. I could have reached the conclusion that you are not to blame for that abusive cop ten years ago and might have restrained myself from spitting on your shoe. No matter what prior forces pushed me towards no matter how strange a conviction, it is I that hold the power to succumb to my initial instinct, or to reflect on it, once or twice. While the determinist would here claim that that ability itself is a determined result and not a choice, I would agree that the outcome of the contemplation would be affected by prior conditioning but will insist that the act of reflection itself is our choice as the moment where we abandon it and spring to action is in our hands, at present.
The simpler point to defend though, is to exemplify how determinism, as regularities in nature, is necessary for us to be able to adjust our responsibility placement to regulatory categories such as the objective stance. That is, it is only thanks to determined
regularities in nature that we can repeatedly expect a two-year old to act as a two-year old. Or to assume that a usually respectful member of society has just lost it to stress, temporarily. In other words, if there were no regularities in nature, and people were not a behaviorist-genetic mix, we would not have had the firm ground to develop any kind of consistent practice.

    By evaluating our descriptive practices we can notice that determinism does not serve as an excuse, but rather as a prerequisite for our stable and consistent praise/blame game. We can notice that as human members of society we react personally to an offense, namely, to the offensive outcome. Yet we are not ambivalent to the cause of the action, often discounting the offense in favor of an objective factor.
Trying to evaluate the justifiability of those practices cannot help principal resemblance to an age-old ethical problem polarized by Hume and Kant. Kant calls it the principal behind the action. Kant has claimed that in order to evaluate an action it is not the outcome, but rather the principal behind it that we must look for. As he puts it: " a good will is good not because of what it affects or accomplishes, nor because of its fitness to attain some proposed end; it is good only through its willing. i.e. it is good in itself" (7). Hume, being the empiricist, puts greater weight on the consequence.
We can now analyze our practices against those two notions of justice and discern an interesting phenomenon. We, as descriptively human as our practices seem, appear to consider both outcome and reason as we attach praise and blame. If we follow through our distinctions we find that the personal stance is primarily reactive to the outcome. While the objective stance is that which adjusts our judgement to the principal, or intention that lies behind it.
The description of our practices becomes far more relevant as it helps to express not an unreachable ideal of justice, but rather what really is the case. In other words, we

   consider both aspects of an offense: the immediate reactive all the way through to the objective adjustment. While putting the old debate to rest by adopting both outcome and principal as relevant, we appear to be building up a rather plausible justification for our daily praise and blame practices.
That is, we hold an agent responsible for an offending action, unless there is an important factor to be considered that which deflect the blame from the agent. Whenever such a factor comes into play we adjust our judgement to the new considerations and find refine our initial reaction. We end up judging someone blameworthy only for an action taken intently, in full awareness of consequence, and in full disregard to the offended.
We use the deterministic consistency of the regularities of nature in order sustain those categories of special-excuse and trust that they would be consistently justified.
It is here that I must conclude that though his intention was descriptive, Strawsons account holds rather firmly even as a normative one. A system of practice where all are responsible for their actions, unless special circumstances prevent them from attaining a firm hold on their actions, in which case exempting them from fully-aware responsibility
(that is not to say that a murder by a madman is fine, its just that it is less of a surprise).
In other words, it seems that our praise/blame practices have come to be as strict as they can be to an outcome, while remaining as reasonable and sensitive as they ought to be to the variety of possibly excusing factors.

   Ohad Maiman

Ohad Maiman