The inclusion of consequences in the conception of what we have done is an acknowledgement that we are parts of the world, but the paradoxical character of moral luck which emerges from this acknowledgement shows that we are unable to operate with such a view, for it leaves us with no one to be.
Once we see an aspect of what we or someone else does as something that happens, we lose our grip on the idea that it has been done and that we can judge the doer and not just the happening.
The external view [of agency] forces itself on us at the same time that we resist it. One way this occurs is through the gradual erosion of what we do by the subtraction of what happens.
I conceive ethics as a branch of psychology.
Common sense doesn't have the last word in ethics or anywhere else, but it has, as J. L. Austin said about ordinary language, the first word: it should be examined before it is discarded.
equally real at all stages of his life; specifically, the fact that a particular stage is present cannot be regarded as conferring on it any special status.
To look for a single general theory of how to decide the right thing to do is like looking for a single theory of how to decide what to believe.
A theory of motivation is defective if it renders intelligible behaviour which is not intelligible.
A person may be greedy, envious, cowardly, cold, ungenerous, unkind, vain, or conceited, but behave perfectly by a monumental act of the will.
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