The Problem of Dirty Hands

Should political leaders violate the deepest constraints of morality in order to achieve great goods or avoid disasters for their communities? This question poses what has become known amongst philosophers as the problem of dirty hands. There are many different strands to the philosophical debate about this topic, and they echo many of the complexities in more popular thinking about politics and morality. All, however, involve the idea that correct political action must sometimes conflict with profound moral norms. This entry seeks to unravel these strands and clarify the central normative issues about politics that the cry of ‘dirty hands’ evokes. Beginning with an illustrative passage from a renowned 19th century English novel, the essay traces the dirty hands tradition back to Machiavelli, though its present vogue is owed mostly to the writings of the distinguished American political theorist, Michael Walzer. Walzer’s views are explored in the light of earlier theorists such as Machiavelli and Max Weber and certain vacillations in his intellectual posture are briefly discussed. This leads to the posing of five issues with which the entry is principally concerned. First, is the dirty hands problem simply confused and its formulation the merest contradiction? Second, does the overriding of moral constraints take place within morality or somehow beyond it? Third, can the cry of dirty hands be restricted wholly or principally to politics or does it speak equally to other areas of life, and, where politics is concerned, do only the principal agents get dirty hands or do their citizens share in the taint? This is the problem of scope. Fourth, how are the circumstances that call for dirty hands best described? Fifth, the dirty hands problem has affinities with the problem raised by moral dilemmas, but the question is: should those similarities be allowed to obscure significant differences?


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Plato’s Ethics and Politics in The Republic

Plato’s Republic centers on a simple question: is it always better to be just than unjust? The puzzles in Book One prepare for this question, and Glaucon and Adeimantus make it explicit at the beginning of Book Two. To answer the question, Socrates takes a long way around, sketching an account of a good city on the grounds that a good city would be just and that defining justice as a virtue of a city would help to define justice as a virtue of a human being. Socrates is finally close to answering the question after he characterizes justice as a personal virtue at the end of Book Four, but he is interrupted and challenged to defend some of the more controversial features of the good city he has sketched. In Books Five through Seven, he addresses this challenge, arguing (in effect) that the just city and the just human being as he has sketched them are in fact good and are in principle possible. After this long digression, Socrates in Books Eight and Nine finally delivers three “proofs” that it is always better to be just than unjust. Then, because Socrates wants not only to show that it is always better to be just but also to convince Glaucon and Adeimantus of this point, and because Socrates’ proofs are opposed by the teachings of poets, he bolsters his case in Book Ten by indicting the poets’ claims to represent the truth and by offering a new myth that is consonant with his proofs.


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Aristotle’s Ethics

Aristotle conceives of ethical theory as a field distinct from the theoretical sciences. Its methodology must match its subject matter—good action—and must respect the fact that in this field many generalizations hold only for the most part. We study ethics in order to improve our lives, and therefore its principal concern is the nature of human well-being. Aristotle follows Socrates and Plato in taking the virtues to be central to a well-lived life. Like Plato, he regards the ethical virtues (justice, courage, temperance and so on) as complex rational, emotional and social skills. But he rejects Plato’s idea that to be completely virtuous one must acquire, through a training in the sciences, mathematics, and philosophy, an understanding of what goodness is. What we need, in order to live well, is a proper appreciation of the way in which such goods as friendship, pleasure, virtue, honor and wealth fit together as a whole. In order to apply that general understanding to particular cases, we must acquire, through proper upbringing and habits, the ability to see, on each occasion, which course of action is best supported by reasons. Therefore practical wisdom, as he conceives it, cannot be acquired solely by learning general rules. We must also acquire, through practice, those deliberative, emotional, and social skills that enable us to put our general understanding of well-being into practice in ways that are suitable to each occasion.


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Art and Authority: Moral Rights and Meaning in Contemporary Visual Art

We sometimes say or do things that we do not endorse upon reflection: “I was having a bad day and lost my temper”, or, “I was too tired to think clearly.” The importance of this point is widely recognized in ethics, though what precisely we should make of it is a matter of ongoing debate. Can we hold people accountable for deeds they renounce or do not identify with? And if a person feels alienated from an action, can we nonetheless identify her with that action?


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Why read Aristotle today?

Less familiar is the recipe for happiness (eudaimonia) advocated by Aristotle, yet it has much to be said for it. Outside of philosophy departments, where neo-Aristotelian thinkers such as Philippa Foot and Rosalind Hursthouse have championed his virtue ethics as an alternative to utilitarianism and Kantian approaches, it is not as well known as it should be. At his Lyceum in Athens, Aristotle developed a model for the maximisation of happiness that could be implemented by individuals and whole societies, and is still relevant today. It became known as ‘peripatetic philosophy’ because Aristotle conducted philosophical debates while strolling in company with his interlocutors.


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Pythagoras on the Purpose of Life and the Meaning of Wisdom

The Greek polymath Pythagoras (c. 570–c. 495 BC) ignited the golden age of mathematics with the development of numerical logic and the discovery of his namesake theorem of geometry, which furnished the world’s first foothold toward the notion of scientific proof and has been etched into the mind of every schoolchild in the millennia since. His ideas went on to influence Plato, Copernicus, Descartes, Kepler, Newton, and Einstein, and the school he founded made the then-radical decision to welcome women as members, one of whom was Hypatia of Alexandria — the world’s first known woman astronomer.


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The Philosophy of Music

Philosophy of music is the study of fundamental questions about the nature and value of music and our experience of it. Like any “philosophy of X”, it presupposes knowledge of its target. However, unlike philosophy of science, say, the target of philosophy of music is a practice most people have a significant background in, merely as a result of being members of a musical culture. Music plays a central role in many people’s lives. Thus, as with the central questions of metaphysics and epistemology, not only can most people quickly grasp the philosophical questions music raises, they tend to have thought about some of those questions before encountering the academic discipline itself. (This is as good a place as any to note that I, like most in the English-speaking philosophical world, focus exclusively on Western musical traditions. For criticism of this tendency, see Alperson 2009. For some exceptions to it, see S. Davies 2001: 254–94) and Feagin 2007.)


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Information Technology and Moral Values

Information technology is now ubiquitous in the lives of people across the globe. These technologies take many forms such as personal computers, smartphones, the internet, web and mobile phone applications, digital assistants, and cloud computing. In fact, the list is growing constantly and new forms of these technologies are working their way into every aspect of daily life. In some cases, such as can be seen in massively multiplayer online games (see section 2.1.1 below), these technologies are even opening up new ways of interacting with each other. Information technology at its basic level is technology that records, communicates, synthesizes or organizes information. Information can be understood as any useful data, instructions, or meaningful message content. The word literally means to “give form to” or to shape one’s thoughts. So a basic type of information technology might be the proverbial string tied around one’s finger to remind or inform you that you have some specific task to accomplish today. Here the string stands in for a more complex proposition such as “buy groceries before you come home.” The string itself is not the information, it merely symbolizes the information and therefore this symbol must be correctly interpreted for it to be useful. Which raises the question, what is information itself?


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Philosophy of Technology

If philosophy is the attempt “to understand how things in the broadest possible sense of the term hang together in the broadest possible sense of the term”, as Sellars (1962) put it, philosophy should not ignore technology. It is largely by technology that contemporary society hangs together. It is hugely important not only as an economic force but also as a cultural force. Indeed during the last two centuries, when it gradually emerged as a discipline, philosophy of technology has mostly been concerned with the impact of technology on society and culture, rather than with technology itself. Mitcham (1994) calls this type of philosophy of technology ‘humanities philosophy of technology’ because it is continuous with social science and the humanities. Only recently a branch of the philosophy of technology has developed that is concerned with the technology itself and that aims to understand both the practice of designing and creating artifacts (in a wide sense, including artificial processes and systems) and the nature of the things so created. This latter branch of the philosophy of technology seeks continuity with the philosophy of science and with several other fields in the analytic tradition in modern philosophy, such as the philosophy of action and decision-making, rather than with social science and the humanities.


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Computing and Moral Responsibility

Traditionally philosophical discussions on moral responsibility have focused on the human components in moral action. Accounts of how to ascribe moral responsibility usually describe human agents performing actions that have well-defined, direct consequences. In today’s increasingly technological society, however, human activity cannot be properly understood without making reference to technological artifacts, which complicates the ascription of moral responsibility (Jonas 1984; Waelbers 2009).[1] As we interact with and through these artifacts, they affect the decisions that we make and how we make them (Latour 1992). They persuade, facilitate and enable particular human cognitive processes, actions or attitudes while constraining, discouraging and inhibiting others. For instance, internet search engines prioritize and present information in a particular order, thereby influencing what internet users get to see. As Verbeek points out, such technological artifacts are “active mediators” that “actively co-shape people’s being in the world: their perception and actions, experience and existence” (2006, p. 364). As active mediators, they change the character of human action and as a result, it challenges conventional notions of moral responsibility (Jonas 1984; Johnson 2001).


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