Jason D Swartwood | Saint Paul College (original) (raw)
Books by Jason D Swartwood
Doing Practical Ethics is a skills-focused textbook suitable for a variety of Ethics courses. Muc... more Doing Practical Ethics is a skills-focused textbook suitable for a variety of Ethics courses. Much as Logic textbooks teach argument skills by demonstrating and then giving students exercises to practice, Doing Practical Ethics provides carefully scaffolded demonstrations and practice opportunities for many of the component argument skills required for engaging in practical ethics.
Most chapters of Doing Practical Ethics have 3 components: (1) a clear explanation (with many examples) of a specific skill for analyzing, evaluating, or constructing moral arguments; (2) Demonstration Exercises with sample solutions that students can use to check their comprehension; and (3) additional Practice Exercises (which instructors can assign as homework) that help students further hone their skills. The book can be assigned in skills-focused courses as a standalone text. Pairing it with an anthology will greatly increase your students' ability to engage successfully with the arguments made in assigned readings. The skills covered are relevant to a variety of Ethics courses, from Intro to Ethics and Contemporary Moral Problems to Business Ethics, Bioethics, and Environmental Ethics.
We've found that using the book not only helps our students build important reasoning skills -- it also makes class more fun by letting us focus on engaging activities that let students practice productively thinking about and discussing contentious issues.
Papers by Jason D Swartwood
Topoi, Feb 8, 2024
Despite increased philosophical and psychological work on practical wisdom, contemporary interdis... more Despite increased philosophical and psychological work on practical wisdom, contemporary interdisciplinary wisdom research provides few specifics about how to develop wisdom (Kristjánsson 2022). This lack of practically useful guidance is due in part to the difficulty of determining how to combine the tools of philosophy and psychology to develop a plausible account of wisdom as a prescriptive ideal. Modeling wisdom on more ordinary forms of expertise is promising, but skill models of wisdom (Annas 2011; De Caro, Vaccarezza, and Niccoli 2018; Swartwood 2013b; Tsai 2023) have been challenged on the grounds that there are important differences between wisdom and expert skills (Hacker-Wright 2015, 986; Kristjánsson 2015, 98, 101; Stichter 2015; 2016; 2018). I’ll argue that we can both vindicate the promise of skill models of wisdom and begin to specify practically-useful strategies for wisdom development by attending to a reflective process that I call Case-Based Critical Reflection. I begin by demonstrating the process as it arose in a notable example from everyday life, illustrating how the process can be usefully applied to a case study of interest to wisdom scientists, and explaining its philosophical pedigree. After isolating the key features that make it relevant to wisdom development, I argue that attending to the importance of Critical Reflection can defuse prominent objections to skill models of wisdom.
Topoi, 2024
Despite increased philosophical and psychological work on practical wisdom, contemporary interdis... more Despite increased philosophical and psychological work on practical wisdom, contemporary interdisciplinary wisdom research provides few specifics about how to develop wisdom (Kristjánsson 2022). This lack of practically useful guidance is due in part to the difficulty of determining how to combine the tools of philosophy and psychology to develop a plausible account of wisdom as a prescriptive ideal. Modeling wisdom on more ordinary forms of expertise is promising, but skill models of wisdom (Annas 2011; De Caro, Vaccarezza, and Niccoli 2018; Swartwood 2013b; Tsai 2023) have been challenged on the grounds that there are important differences between wisdom and expert skills (Hacker-Wright 2015, 986; Kristjánsson 2015, 98, 101; Stichter 2015; 2016; 2018). I’ll argue that we can both vindicate the promise of skill models of wisdom and begin to specify practically-useful strategies for wisdom development by attending to a reflective process that I call Case-Based Critical Reflection. I begin by demonstrating the process as it arose in a notable example from everyday life, illustrating how the process can be usefully applied to a case study of interest to wisdom scientists, and explaining its philosophical pedigree. After isolating the key features that make it relevant to wisdom development, I argue that attending to the importance of Critical Reflection can defuse prominent objections to skill models of wisdom.
Public Philosophy Journal
This is a reading intended for Introductory Ethics courses that helps student think through basic... more This is a reading intended for Introductory Ethics courses that helps student think through basic questions about Religion and Morality. Instructors can find my suggestions for how to use the paper, along with class exercises, in Jason Swartwood, (2019) “A Skill-Based Framework for Teaching Morality and Religion,” Teaching Ethics, 18 (1): 39-62. Instructors can profitably assign students to read sections 1-4 of "Religion and Moral Reasons" and then discuss the application to religious reasons using the class exercises I outline in "A Skill-Based Framework ..." If you have feedback or use the paper, I'd love to know
The Psychology of Wisdom
A person with practical wisdom reliably grasps how to live and conduct themselves. But what is pr... more A person with practical wisdom reliably grasps how to live and conduct themselves. But what is practical wisdom, how can we get it, and how can we study it? This chapter will introduce some prominent philosophical arguments and answers to these questions. After distinguishing practical wisdom from other types of wisdom, the chapter explains why studying wisdom requires combining both philosophy and empirical science. To illustrate the contribution of philosophy, the chapter describes a core philosophical conception of wisdom and invites the reader to think through some philosophical puzzles it gives rise to. The chapter is supplemented with a glossary of key terms, comprehension questions, discussion questions, and an overview of my research and its practical implications
The Cambridge Handbook of Wisdom, 2019
Journal of Moral Education, 2020
Wisdom, long a topic of interest to moral philosophers, is increasingly the focus of social scien... more Wisdom, long a topic of interest to moral philosophers, is increasingly the focus of social science research. Philosophers have historically been concerned to develop a rationally defensible account of the nature of wisdom and its role in the moral life, often inspired in various ways by virtue theoretical accounts of practical wisdom (phronesis). Wisdom scientists seek to, among other things, define wisdom and its components so that we can measure them. Are the measures used by wisdom scientists actually measuring what philosophers have in mind when they discuss practical wisdom? I argue that they are not. Contemporary measures of wisdom and its components may pick out some necessary prerequisites of practical wisdom, but they do not measure a philosophically plausible practical wisdom or its components. After explaining the argument and defending it against objections, I consider its implications. Should wisdom scientists ignore the philosophical conception of practical wisdom in favor of other conceptions, revise their methods to try to measure it, or continue the interdisciplinary study of practical wisdom without expecting to measure it? I make a preliminary argument for the third option.
Teaching Ethics, 2018
One important aim of moral philosophy courses is to help students build the skills necessary to m... more One important aim of moral philosophy courses is to help students build the skills necessary to make their own well-reasoned decisions about moral issues. This includes the skill of determining when a particular moral reason provides a good answer to a moral question or not. Helping students think critically about religious reasons like "because God says so" and "because scripture explicitly says so" can be challenging because such lessons can be misperceived as coercive or anti-religious. I describe a framework for teaching about religion and moral reasons that I have found overcomes these challenges while also building generalizable skill at analyzing and evaluating moral reasons.
Think, 2017
Texting while driving is morally equivalent to driving drunk. In this dialogue, I illustrate why ... more Texting while driving is morally equivalent to driving drunk. In this dialogue, I illustrate why moral arguments from analogy are a valuable part of moral reasoning by considering how texting while driving is, morally speaking, no different from drunk driving. 1
Practical wisdom (hereafter simply "wisdom") is the intellectual virtue that enables a person to ... more Practical wisdom (hereafter simply "wisdom") is the intellectual virtue that enables a person to make reliably good decisions about how, all-things-considered, to live and conduct herself. Because wisdom is such an important and high-level achievement, we should wonder: what is the nature of wisdom? What kinds of skills, habits and capacities does it involve? Can real people actually develop it? If so, how? I argue that we can answer these questions by modeling wisdom on expert decision-making skill in complex areas like firefighting. I develop this expert skill model of wisdom using philosophical argument informed by relevant empirical research. I begin in Chapter 1 by examining the historical roots of analogies between wisdom and practical skills in order to motivate the expert skill model. In Chapter 2, I provide the core argument for the expert skill model. I then use the remaining chapters to pull out the implications of the expert skill model. In Chapter 3, I show that the expert skill model yields practical guidance about how to develop wisdom. In Chapter 4, I address the objection, due to Daniel Jacobson, that wisdom is not a skill that humans could actually develop, since skill development requires a kind of feedback in practice that is not available for all-things-considered decisions about how to live. Finally, in Chapter 5, I apply the expert skill model to the question, much discussed by virtue ethicists, of whether a wise person deliberates using a comprehensive and systematic conception of the good life.
Philosophical Explorations, 2011
This article may be used for research, teaching and private study purposes. Any substantial or sy... more This article may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, redistribution , reselling , loan, sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material.
The Psychology of Wisdom: An Introduction, 2022
A person with practical wisdom reliably grasps how to live and conduct themselves. But what is pr... more A person with practical wisdom reliably grasps how to live and conduct themselves. But what is practical wisdom, how can we get it, and how can we study it? This chapter will introduce some prominent philosophical arguments and answers to these questions. After distinguishing practical wisdom from other types of wisdom, the chapter explains why studying wisdom requires combining both philosophy and empirical science. To illustrate the contribution of philosophy, the chapter describes a core philosophical conception of wisdom and invites the reader to think through some philosophical puzzles it gives rise to. The chapter is supplemented with a glossary of key terms, comprehension questions, discussion questions, and an overview of my research and its practical implications
The Journal of Moral Education, 2020
Wisdom, long a topic of interest to moral philosophers, is increasingly the focus of social scien... more Wisdom, long a topic of interest to moral philosophers, is increasingly the focus of social science research. Philosophers have historically been concerned to develop a rationally defensible account of the nature of wisdom and its role in the moral life, often inspired in various ways by virtue theoretical accounts of practical wisdom (phronesis). Wisdom scientists seek to, among other things, define wisdom and its components so that we can measure them. Are the measures used by wisdom scientists actually measuring what philosophers have in mind when they discuss practical wisdom? I argue that they are not. Contemporary measures of wisdom and its components may pick out some necessary prerequisites of practical wisdom, but they do not measure a philosophically plausible practical wisdom or its components. After explaining the argument and defending it against objections, I consider its implications. Should wisdom scientists ignore the philosophical conception of practical wisdom in favor of other conceptions, revise their methods to try to measure it, or continue the interdisciplinary study of practical wisdom without expecting to measure it? I make a preliminary argument for the third option.
The Cambridge Handbook of Wisdom, Eds. Robert Sternberg and Judith Gluek, 2019
Practical wisdom (hereafter simply ‘wisdom’), which is the understanding required to make reliabl... more Practical wisdom (hereafter simply ‘wisdom’), which is the understanding required to make reliably good decisions about how we ought to live, is something we all have reason to care about. The importance of wisdom gives rise to questions about its nature: what kind of state is wisdom, how can we develop it, and what is a wise person like? These questions about the nature of wisdom give rise to further questions about proper methods for studying wisdom. Is the study of wisdom the proper subject of philosophy or psychology? How, exactly, can we determine what wisdom is and how we can get it? In this chapter, we give an overview of some prominent philosophical answers to these questions. We begin by distinguishing practical wisdom from theoretical wisdom and wisdom as epistemic humility. Once we have a clearer sense of the target, we address questions of method and argue that producing a plausible and complete account of wisdom will require the tools of both philosophy and empirical psychology. We also discuss the implications this has for prominent wisdom research methods in empirical psychology. We then survey prominent philosophical accounts of the nature of wisdom and end with reflections on the prospects for further interdisciplinary research.
Teaching Ethics, 2018
One important aim of moral philosophy courses is to help students build the skills necessary to m... more One important aim of moral philosophy courses is to help students build the skills necessary to make their own well-reasoned decisions about moral issues. This includes the skill of determining when a particular moral reason provides a good answer to a moral question or not. Helping students think critically about religious reasons like “because God says so” and “because scripture explicitly says so” can be challenging because such lessons can be misperceived as coercive or anti-religious. I describe a framework for teaching about religion and moral reasons that I have found overcomes these challenges while also building generalizable skill at analyzing and evaluating moral reasons.
Metaphilosophy, Apr 2017
This article defends the use of fanciful examples within the method of wide reflective equilibriu... more This article defends the use of fanciful examples within the method of wide reflective equilibrium. First, it characterizes the general persuasive role of described cases within that method. Second, it suggests three criteria any example must meet in order to succeed in this persuasive role; fancifulness has little or nothing to do with whether an example is able to meet these criteria. Third, it discusses several general objections to fanciful examples and concludes that they are objections to the abuse of described cases; they identify no special problem with fanciful examples.
Think: Philosophy for Everyone, 2017
In this dialogue (which is intended for non-philosophers), I illustrate why moral arguments from ... more In this dialogue (which is intended for non-philosophers), I illustrate why moral arguments from analogy are a valuable part of moral reasoning by considering how texting while driving is, morally speaking, no different than drunk driving.
Doing Practical Ethics is a skills-focused textbook suitable for a variety of Ethics courses. Muc... more Doing Practical Ethics is a skills-focused textbook suitable for a variety of Ethics courses. Much as Logic textbooks teach argument skills by demonstrating and then giving students exercises to practice, Doing Practical Ethics provides carefully scaffolded demonstrations and practice opportunities for many of the component argument skills required for engaging in practical ethics.
Most chapters of Doing Practical Ethics have 3 components: (1) a clear explanation (with many examples) of a specific skill for analyzing, evaluating, or constructing moral arguments; (2) Demonstration Exercises with sample solutions that students can use to check their comprehension; and (3) additional Practice Exercises (which instructors can assign as homework) that help students further hone their skills. The book can be assigned in skills-focused courses as a standalone text. Pairing it with an anthology will greatly increase your students' ability to engage successfully with the arguments made in assigned readings. The skills covered are relevant to a variety of Ethics courses, from Intro to Ethics and Contemporary Moral Problems to Business Ethics, Bioethics, and Environmental Ethics.
We've found that using the book not only helps our students build important reasoning skills -- it also makes class more fun by letting us focus on engaging activities that let students practice productively thinking about and discussing contentious issues.
Topoi, Feb 8, 2024
Despite increased philosophical and psychological work on practical wisdom, contemporary interdis... more Despite increased philosophical and psychological work on practical wisdom, contemporary interdisciplinary wisdom research provides few specifics about how to develop wisdom (Kristjánsson 2022). This lack of practically useful guidance is due in part to the difficulty of determining how to combine the tools of philosophy and psychology to develop a plausible account of wisdom as a prescriptive ideal. Modeling wisdom on more ordinary forms of expertise is promising, but skill models of wisdom (Annas 2011; De Caro, Vaccarezza, and Niccoli 2018; Swartwood 2013b; Tsai 2023) have been challenged on the grounds that there are important differences between wisdom and expert skills (Hacker-Wright 2015, 986; Kristjánsson 2015, 98, 101; Stichter 2015; 2016; 2018). I’ll argue that we can both vindicate the promise of skill models of wisdom and begin to specify practically-useful strategies for wisdom development by attending to a reflective process that I call Case-Based Critical Reflection. I begin by demonstrating the process as it arose in a notable example from everyday life, illustrating how the process can be usefully applied to a case study of interest to wisdom scientists, and explaining its philosophical pedigree. After isolating the key features that make it relevant to wisdom development, I argue that attending to the importance of Critical Reflection can defuse prominent objections to skill models of wisdom.
Topoi, 2024
Despite increased philosophical and psychological work on practical wisdom, contemporary interdis... more Despite increased philosophical and psychological work on practical wisdom, contemporary interdisciplinary wisdom research provides few specifics about how to develop wisdom (Kristjánsson 2022). This lack of practically useful guidance is due in part to the difficulty of determining how to combine the tools of philosophy and psychology to develop a plausible account of wisdom as a prescriptive ideal. Modeling wisdom on more ordinary forms of expertise is promising, but skill models of wisdom (Annas 2011; De Caro, Vaccarezza, and Niccoli 2018; Swartwood 2013b; Tsai 2023) have been challenged on the grounds that there are important differences between wisdom and expert skills (Hacker-Wright 2015, 986; Kristjánsson 2015, 98, 101; Stichter 2015; 2016; 2018). I’ll argue that we can both vindicate the promise of skill models of wisdom and begin to specify practically-useful strategies for wisdom development by attending to a reflective process that I call Case-Based Critical Reflection. I begin by demonstrating the process as it arose in a notable example from everyday life, illustrating how the process can be usefully applied to a case study of interest to wisdom scientists, and explaining its philosophical pedigree. After isolating the key features that make it relevant to wisdom development, I argue that attending to the importance of Critical Reflection can defuse prominent objections to skill models of wisdom.
Public Philosophy Journal
This is a reading intended for Introductory Ethics courses that helps student think through basic... more This is a reading intended for Introductory Ethics courses that helps student think through basic questions about Religion and Morality. Instructors can find my suggestions for how to use the paper, along with class exercises, in Jason Swartwood, (2019) “A Skill-Based Framework for Teaching Morality and Religion,” Teaching Ethics, 18 (1): 39-62. Instructors can profitably assign students to read sections 1-4 of "Religion and Moral Reasons" and then discuss the application to religious reasons using the class exercises I outline in "A Skill-Based Framework ..." If you have feedback or use the paper, I'd love to know
The Psychology of Wisdom
A person with practical wisdom reliably grasps how to live and conduct themselves. But what is pr... more A person with practical wisdom reliably grasps how to live and conduct themselves. But what is practical wisdom, how can we get it, and how can we study it? This chapter will introduce some prominent philosophical arguments and answers to these questions. After distinguishing practical wisdom from other types of wisdom, the chapter explains why studying wisdom requires combining both philosophy and empirical science. To illustrate the contribution of philosophy, the chapter describes a core philosophical conception of wisdom and invites the reader to think through some philosophical puzzles it gives rise to. The chapter is supplemented with a glossary of key terms, comprehension questions, discussion questions, and an overview of my research and its practical implications
The Cambridge Handbook of Wisdom, 2019
Journal of Moral Education, 2020
Wisdom, long a topic of interest to moral philosophers, is increasingly the focus of social scien... more Wisdom, long a topic of interest to moral philosophers, is increasingly the focus of social science research. Philosophers have historically been concerned to develop a rationally defensible account of the nature of wisdom and its role in the moral life, often inspired in various ways by virtue theoretical accounts of practical wisdom (phronesis). Wisdom scientists seek to, among other things, define wisdom and its components so that we can measure them. Are the measures used by wisdom scientists actually measuring what philosophers have in mind when they discuss practical wisdom? I argue that they are not. Contemporary measures of wisdom and its components may pick out some necessary prerequisites of practical wisdom, but they do not measure a philosophically plausible practical wisdom or its components. After explaining the argument and defending it against objections, I consider its implications. Should wisdom scientists ignore the philosophical conception of practical wisdom in favor of other conceptions, revise their methods to try to measure it, or continue the interdisciplinary study of practical wisdom without expecting to measure it? I make a preliminary argument for the third option.
Teaching Ethics, 2018
One important aim of moral philosophy courses is to help students build the skills necessary to m... more One important aim of moral philosophy courses is to help students build the skills necessary to make their own well-reasoned decisions about moral issues. This includes the skill of determining when a particular moral reason provides a good answer to a moral question or not. Helping students think critically about religious reasons like "because God says so" and "because scripture explicitly says so" can be challenging because such lessons can be misperceived as coercive or anti-religious. I describe a framework for teaching about religion and moral reasons that I have found overcomes these challenges while also building generalizable skill at analyzing and evaluating moral reasons.
Think, 2017
Texting while driving is morally equivalent to driving drunk. In this dialogue, I illustrate why ... more Texting while driving is morally equivalent to driving drunk. In this dialogue, I illustrate why moral arguments from analogy are a valuable part of moral reasoning by considering how texting while driving is, morally speaking, no different from drunk driving. 1
Practical wisdom (hereafter simply "wisdom") is the intellectual virtue that enables a person to ... more Practical wisdom (hereafter simply "wisdom") is the intellectual virtue that enables a person to make reliably good decisions about how, all-things-considered, to live and conduct herself. Because wisdom is such an important and high-level achievement, we should wonder: what is the nature of wisdom? What kinds of skills, habits and capacities does it involve? Can real people actually develop it? If so, how? I argue that we can answer these questions by modeling wisdom on expert decision-making skill in complex areas like firefighting. I develop this expert skill model of wisdom using philosophical argument informed by relevant empirical research. I begin in Chapter 1 by examining the historical roots of analogies between wisdom and practical skills in order to motivate the expert skill model. In Chapter 2, I provide the core argument for the expert skill model. I then use the remaining chapters to pull out the implications of the expert skill model. In Chapter 3, I show that the expert skill model yields practical guidance about how to develop wisdom. In Chapter 4, I address the objection, due to Daniel Jacobson, that wisdom is not a skill that humans could actually develop, since skill development requires a kind of feedback in practice that is not available for all-things-considered decisions about how to live. Finally, in Chapter 5, I apply the expert skill model to the question, much discussed by virtue ethicists, of whether a wise person deliberates using a comprehensive and systematic conception of the good life.
Philosophical Explorations, 2011
This article may be used for research, teaching and private study purposes. Any substantial or sy... more This article may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, redistribution , reselling , loan, sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material.
The Psychology of Wisdom: An Introduction, 2022
A person with practical wisdom reliably grasps how to live and conduct themselves. But what is pr... more A person with practical wisdom reliably grasps how to live and conduct themselves. But what is practical wisdom, how can we get it, and how can we study it? This chapter will introduce some prominent philosophical arguments and answers to these questions. After distinguishing practical wisdom from other types of wisdom, the chapter explains why studying wisdom requires combining both philosophy and empirical science. To illustrate the contribution of philosophy, the chapter describes a core philosophical conception of wisdom and invites the reader to think through some philosophical puzzles it gives rise to. The chapter is supplemented with a glossary of key terms, comprehension questions, discussion questions, and an overview of my research and its practical implications
The Journal of Moral Education, 2020
Wisdom, long a topic of interest to moral philosophers, is increasingly the focus of social scien... more Wisdom, long a topic of interest to moral philosophers, is increasingly the focus of social science research. Philosophers have historically been concerned to develop a rationally defensible account of the nature of wisdom and its role in the moral life, often inspired in various ways by virtue theoretical accounts of practical wisdom (phronesis). Wisdom scientists seek to, among other things, define wisdom and its components so that we can measure them. Are the measures used by wisdom scientists actually measuring what philosophers have in mind when they discuss practical wisdom? I argue that they are not. Contemporary measures of wisdom and its components may pick out some necessary prerequisites of practical wisdom, but they do not measure a philosophically plausible practical wisdom or its components. After explaining the argument and defending it against objections, I consider its implications. Should wisdom scientists ignore the philosophical conception of practical wisdom in favor of other conceptions, revise their methods to try to measure it, or continue the interdisciplinary study of practical wisdom without expecting to measure it? I make a preliminary argument for the third option.
The Cambridge Handbook of Wisdom, Eds. Robert Sternberg and Judith Gluek, 2019
Practical wisdom (hereafter simply ‘wisdom’), which is the understanding required to make reliabl... more Practical wisdom (hereafter simply ‘wisdom’), which is the understanding required to make reliably good decisions about how we ought to live, is something we all have reason to care about. The importance of wisdom gives rise to questions about its nature: what kind of state is wisdom, how can we develop it, and what is a wise person like? These questions about the nature of wisdom give rise to further questions about proper methods for studying wisdom. Is the study of wisdom the proper subject of philosophy or psychology? How, exactly, can we determine what wisdom is and how we can get it? In this chapter, we give an overview of some prominent philosophical answers to these questions. We begin by distinguishing practical wisdom from theoretical wisdom and wisdom as epistemic humility. Once we have a clearer sense of the target, we address questions of method and argue that producing a plausible and complete account of wisdom will require the tools of both philosophy and empirical psychology. We also discuss the implications this has for prominent wisdom research methods in empirical psychology. We then survey prominent philosophical accounts of the nature of wisdom and end with reflections on the prospects for further interdisciplinary research.
Teaching Ethics, 2018
One important aim of moral philosophy courses is to help students build the skills necessary to m... more One important aim of moral philosophy courses is to help students build the skills necessary to make their own well-reasoned decisions about moral issues. This includes the skill of determining when a particular moral reason provides a good answer to a moral question or not. Helping students think critically about religious reasons like “because God says so” and “because scripture explicitly says so” can be challenging because such lessons can be misperceived as coercive or anti-religious. I describe a framework for teaching about religion and moral reasons that I have found overcomes these challenges while also building generalizable skill at analyzing and evaluating moral reasons.
Metaphilosophy, Apr 2017
This article defends the use of fanciful examples within the method of wide reflective equilibriu... more This article defends the use of fanciful examples within the method of wide reflective equilibrium. First, it characterizes the general persuasive role of described cases within that method. Second, it suggests three criteria any example must meet in order to succeed in this persuasive role; fancifulness has little or nothing to do with whether an example is able to meet these criteria. Third, it discusses several general objections to fanciful examples and concludes that they are objections to the abuse of described cases; they identify no special problem with fanciful examples.
Think: Philosophy for Everyone, 2017
In this dialogue (which is intended for non-philosophers), I illustrate why moral arguments from ... more In this dialogue (which is intended for non-philosophers), I illustrate why moral arguments from analogy are a valuable part of moral reasoning by considering how texting while driving is, morally speaking, no different than drunk driving.
Ethical Theory and Moral Practice, 2013
Practical wisdom is the intellectual virtue that enables a person to make reliably good decisions... more Practical wisdom is the intellectual virtue that enables a person to make reliably good decisions about how, all-things-considered, to live. As such, it is a lofty and important ideal to strive for. It is precisely this loftiness and importance that gives rise to important questions about wisdom: Can real people develop it? If so, how? What is the nature of wisdom as it manifests itself in real people? I argue that we can make headway answering these questions by modeling wisdom on expert skill. Presenting the main argument for this expert skill model of wisdom is the focus of this paper. More specifically, I’ll argue that wisdom is primarily the same kind of epistemic achievement as expert decision-making skill in areas such as firefighting. Acknowledging this helps us see that, and how, real people can develop wisdom. It also helps to resolve philosophical debates about the nature of wisdom. For example, philosophers, including those who think virtue should be modeled on skills, disagree about the extent to which wise people make decisions using intuitions or principled deliberation and reflection. The expert skill model resolves this debate by showing that wisdom includes substantial intuitive and deliberative and reflective abilities.
Practical wisdom (hereafter simply “wisdom”) is the intellectual virtue that enables a person to ... more Practical wisdom (hereafter simply “wisdom”) is the intellectual virtue that enables a person to make reliably good decisions about how, all-things-considered, to live and conduct herself. Because wisdom is such an important and high-level achievement, we should wonder: what is the nature of wisdom? What kinds of skills, habits and capacities does it involve? Can real people actually develop it? If so, how? I argue that we can answer these questions by modeling wisdom on expert decision-making skill in complex areas like firefighting. I develop this expert skill model of wisdom using philosophical argument informed by relevant empirical research. I begin in Chapter 1 by examining the historical roots of analogies between wisdom and practical skills in order to motivate the expert skill model. In Chapter 2, I provide the core argument for the expert skill model. I then use the remaining chapters to pull out the implications of the expert skill model. In Chapter 3, I show that the expert skill model yields practical guidance about how to develop wisdom. In Chapter 4, I address the objection, due to Daniel Jacobson, that wisdom is not a skill that humans could actually develop, since skill development requires a kind of feedback in practice that is not available for all-things-considered decisions about how to live. Finally, in Chapter 5, I apply the expert skill model to the question, much discussed by virtue ethicists, of whether a wise person deliberates using a comprehensive and systematic conception of the good life.