However, there are those who insist on the positive moral value of negative emotions. What if the expressions of negative reactive attitudes and negative emotions that accompany guilt play a crucial role in the practice of appropriately holding someone accountable. 4 To understand the kind of distinction I make between appropriate and inappropriate guilt, consider how Martin Luther King Jr.
I argue that appropriate blame, while it is a process and may involve the expression of negative attitudes and emotions, should ultimately "elevate" those involved, and that expressing the negative attitudes and emotions does not necessarily fulfill this purpose. is away. 6 I think, like Virginia Held, that an ethic of care should not replace an ethic of justice; instead, we should work to develop narratives of “justice and care.” But for the purpose of this dissertation and my defense of morally appropriate guilt, I will focus on how the ethics of care offers an account of the self that recognizes our inescapable vulnerability while explicitly arguing against patriarchal violence and oppression. In her well-known essay collection Femininity and Domination: Studies in the Phenomenology of Oppression, Bartky describes her work as “a story of the philosopher who becomes an exorcist of her own demons.
This means that the accuser must actively listen to the accused, which may take the form of an apology, an exception, an excuse, or a realization on the part of the accuser that she was not in the proper moral standing to accuse. Therefore, the desire I stated in the first chapter will serve as a necessary starting point, but by the end of the dissertation I will argue that we can improve the way we currently practice blame in its various forms.
Historical Objections and Contemporary Views
My second response to the Stoic rejection of blame concerns the description of the. These views mostly understand blame as a moral address or conversation between the accused and the accused, rather than simply the judgment on the part of the guilty party that the accused party is to blame. These views focus more on the judgments of the debtor and the actions of the accused party.
Instead, the focus is on the judgments, attitudes, beliefs, emotions, or desires of the accuser and the actions of the accuser. These views emphasize the affective dimensions of blame, with an explicit focus on the negative emotions and negative reactive attitudes that most often accompany the accuser's belief that the accused party is worthy of blame. Alternatively, some views fall on the other end of the spectrum; rather, the point of impeachment is for the accuser to judge the accused party to be worthy of impeachment.
These hindsights concern the blamer's response to a past action (or negligent omission) on the part of the blamed party. While Sher's theory of guilt focuses exclusively on the belief-desire pair of the blamer, his view is non-expressive and non-relational. Fricker clearly sees that an account of 'Communicative Guilt' that relies on acquiescence on the part of the wrongdoer will not capture cases where.
Yet her view is exaggerated revision insofar as she limits the response of the accused party to remorse in cases of appropriate blame.18.
Strawsonian Accounts of Blame and Feminist Care Ethics
It is not difficult to imagine additional examples such as those mentioned by Strawson; indeed, our ability to quickly recall many examples supports Strawson's thesis. This is one way in which the temporary use of an objective attitude can serve as a refuge. Jay Wallace offers an account of guilt inspired by Strawson's discussion of the reactive attitude.
Jay Wallace argues for a narrow interpretation of the reactive attitudes, limiting his discussion to anger, indignation, and guilt. This was one of my main concerns with Fricker's discussion of the proleptic function of guilt. After discussing two accounts of guilt that draw on themes in Strawson's "Freedom and Resentment," specifically his discussion of reactive attitudes and the attention he pays to the attitudes of participants, I note a more general trend in the work with Strawson.
Lucy Allais also makes sense of reactive attitudes, moral community, and forgiveness by aligning Strawson with Kant. Part of the appeal of Strawson's view was the strength of his claims about the role of reactive attitudes and emotions as expressions of moral demands. Indeed, embedded in the core commitment of the ethics of care is the claim that emotions are valuable and should not be dismissed as irrational.
I discuss Strawson's assumption of the triple expression of reactive attitudes in the next and final part of this chapter. All three types of reactive attitudes seem to work together to hold ourselves and each other accountable within our moral communities. This can take the form of "participating in our own erasure" because we feel that we are not worthy of the same treatment as the privileged members of our moral communities.
This reveals a tension between Strawson's description of the reactive attitudes and a feminist ethic of care. 26 For the purpose of the thesis, and in the next chapter, I focus mostly on the experiences of girls and women in patriarchal moral communities. Most of the women on the jury were just in tears about what happened," Watson said.
Finally, because of the Non-Complicity Condition, “a person's culpability is jeopardized if he is complicit in the misconduct that is the focus of his culpability. I agree with Bell that intervention should not be limited based on respecting the spouse's privacy. What is needed is a healing of the American psyche and an eradication of white guilt.
It creates the conditions for further interrogation of the motivations and expectations of oneself and others.
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