In Moral Desert, Howard Simmons notes that the idea that we deserve to be praised or rewarded for good behavior and blamed or punished when we act badly seems central to everyone's moral deliberation and practices. Simmons subjects this assumption to critical scrutiny. He argues that in a wide range of cases it is almost impossible to know the extent of people's moral responsibility, and indeed that it may be a complete delusion. He attacks the still-popular theory of retributive punishment, with special reference to the views of Peter French and J. Angelo Corlett. Simmons does not conclude that punishment is always unjustified, but insists that any justification should relate to its real world consequences. State punishment should be inflicted according to strict consequentialist precepts, and the author provides systematic principles for determining an appropriate sentence and for deciding when offenders should be excused. He also considers the implications of his views for distributive justice and personal morality.

The Geometry of Desert explores the hidden complexity of moral desert. Using graphs to illustrate and contrast alternative views, it carefully investigates the various ways in which the value of an outcome varies when people get (or fail to get) what they deserve.

Must good deeds be rewarded and wrongdoers punished? Would God be unjust if He failed to punish and reward? And what is it about good or evil actions and moral identity that might generate such necessities? These were some of the vital religious and philosophical questions that eighth- and ninth-century Mu'tazilite theologians and their sophisticated successors attempted to answer, giving rise to a distinctive ethical position and one of the most prominent and controversial intellectual trends in medieval Islam. The Mu'tazilites developed a view of ethics whose distinguishing features were its austere moral objectivism and the crucial role it assigned to reason in the knowledge of moral truths. Central to this ethical vision was the notion of moral desert, and of the good and evil consequences--reward or punishment--deserved through a person's acts. Moral Agents and Their Deserts is the first book-length study of this central theme in Mu'tazilite ethics, and an attempt to grapple with the philosophical questions it raises. At the same time, it is a bid to question the ways in which modern readers, coming to medieval Islamic thought with a philosophical interest, seek to read and converse with Mu'tazilite theology. Moral Agents and Their Deserts tracks the challenges and rewards involved in the pursuit of the right conversation at the seams between modern and medieval concerns.

Fred Feldman is an important philosopher, who has made a substantial contribution to utilitarian moral philosophy. This collection of ten previously published essays plus a new introductory essay reveal the striking originality and unity of his views. Feldman's version of utilitarianism differs from traditional forms in that it evaluates behaviour by appeal to the values of accessible worlds. These worlds are in turn evaluated in terms of the amounts of pleasure they contain, but the conception of pleasure involved is a novel one and the formulation of hedonism improved. In Feldman's view pleasure is not a feeling but a propositional attitude. He also deals with problems of justice that affect standard forms of utilitarianism. The collection is ideally suited for courses on contemporary utilitarian theory.

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Studies the range of acts and traits for which persons are said to deserve things. These include acting wrongly, being victimized by others' wrongdoing, extending sustained effort, working productively, performing well in competition, being best qualified for positions, and possessing or exhibiting moral virtue.

Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls's view, so much of the extensive literature on Rawls's theory refers to the first edition. This reissue makes the first edition once again available for scholars and serious students of Rawls's work.

This volume contains selected essays in moral and political philosophy by Thomas Hurka. The essays address a wide variety of topics, from the well-rounded life and the value of playing games to proportionality in war and the ethics of nationalism. They also share a common aim: to illuminate the surprising richness and subtlety of our everyday moral thought by revealing its underlying structure, which they often do by representing that structure on graphs. More specifically, the essays all give what the first in the volume calls "structural" as against "foundational" analyses of moral views. Eschewing the grander ambition of grounding our ideas about, say, virtue or desert in claims that use different concepts and concern some other, allegedly more fundamental topic, they examine these ideas in their own right and with close attention to their details. As well as illuminating their individual topics, the essays illustrate the insights this structural method can yield.

Aidan explores the ways in which Nietzsche's warning that 'the desert grows' has been taken up by Heidegger, Derrida and Deleuze in their critiques of modernity, and the desert in literature ranging from T.S Eliot to Don DeLillo; from imperial travel writing to postmodernism; and from the Old Testament to salvagepunk.

People consider desert part of our moral world. It structures how we think about important areas such as love, punishment, and work. This book argues that no one deserves anything. If this is correct, then claims that people deserve general and specific things are false. At the heart of desert is the notion of moral credit or discredit. People deserve good things (credit) when they are good people or do desirable things. These desirable things might be right, good, or virtuous acts. People deserve bad things (discredit) when they are bad people or do undesirable things. On some theories, people deserve credit in general terms. For instance, they deserve a good life. On other theories, people deserve credit in specific terms. For instance, they deserve specific incomes, jobs, punishments, relationships, or reputations. The author’s argument against desert rests on three claims: There is no adequate theory of what desert is. Even if there were an adequate theory of what desert is, nothing grounds (justifies) desert. Even if there were an adequate theory of what desert is and something were to ground it, there is no plausible account of what people deserve. Desert Collapses will be of interest to researchers and advanced students working in ethics and political philosophy.