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By Michael Bradie

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To be sure, one can argue for the elimination of the concept of moral responsibility and the substitution of some pragrnatic replacement. One can try to block this move by a transcendental deduction of the concept of moral responsibility which establishes the necessity of the concept to o ur view of a person or an agent. Clearly, this brie f discussion does not constitute such an enterprise or even part of one. 4. The example is taken from Robert Audi, "Moral Responsibility, Freedom, and Compulsion," American Philosophical Quarterly, II, No.

Youmay not accept its premise, but that'syourproblem, for that premise is true. Moreover, you can hardly object to this little argument of mine on the ground that it begs the question. lt's no worse in that respect than your argument~ which is essentially this: Argument-form (B) is valid :. " What am I to say to this? I suppose I can do no more than appeal to the intuitions of my audience. ): Argument-form (B) seems obviously right and R-compatibilism does not seem obviously right. If two principles are in conflict and one seems obviously right and the other does not seem obviously right, then (if one must choose) one should accept the one that seems obviously right.

I shall be brief on (1). Brand makes this claim in several places in the paper, hut I am not quite sure what he means by giving an account oj the conative component, the self-pushing, the moving-to-act element, or the immediate intending. I suppose a plausible and literal interpretation of this is that psychological theory must give an explanation of how, and under what conditions, this conative element arises in a subject, how it interacts with other psychological forces, and how, and under what circumstances, it leads to a type of action.

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