"Moral Machines is a fine introduction to the emerging field of robot ethics. There is much here that will interest ethicists, philosophers, cognitive scientists, and roboticists." ---Peter Danielson, Notre Dame Philosophical Reviews --

This book illuminates the conversations that parents and children have about right and wrong, and how these conversations affect children's moral development.

Can we have objective knowledge of right and wrong, of how we should live and what there is reason to do? Can it be anything but luck when our beliefs are true? Kieran Setiya confronts these questions in their most compelling and articulate forms, and argues that if there is objective ethical knowledge, human nature is its source.

The Social Structure of Right and Wrong focuses on formulations that predict and explain the nature of social control throughout the world and across history. The publication first offers information on social control as a dependent variable, crime as a social control, and compensation and the social structure of misfortune. Discussions focus on the theory of compensation, traditional self-help, concept of social control, varieties of normative behavior, models of social control, and quantity of normative variation. The text then elaborates on social control of the self and elementary forms of conflict management. The manuscript takes a look at the theory of third party and on taking sides, including legal, latent, and slow partisanship, social gravitation, models of partisanship, settlement roles, partisanship in tribal societies, and typology of third parties. The text then examines the factors involved in making enemies, as well as social repulsion, moral evolution, and third-party and unilateral moralism. The publication is a dependable source of data for sociologists and researchers interested in the social structure of right and wrong.

An insight into moral skepticism of the 20th century. The author argues that our every-day moral codes are an 'error theory' based on the presumption of moral facts which, he persuasively argues, don't exist. His refutation of such facts is based on their metaphysical 'queerness' and the observation of cultural relativity.

Moral systems, like normative systems more broadly, involve complex mental representations. Rational Rules proposes that moral learning can be understood in terms of general-purpose rational learning procedures. Nichols argues that statistical learning can help answer a wide range of questions about moral thought: Why do people think that rules apply to actions rather than consequences? Why do people expect new rules to be focused on actions rather than consequences? How do people come to believe a principle of liberty, according to which whatever is not expressly prohibited is permitted? How do people decide that some normative claims hold universally while others hold only relative to some group? The resulting account has both empiricist and rationalist features: since the learning procedures are domain-general, the result is an empiricist theory of a key part of moral development, and since the learning procedures are forms of rational inference, the account entails that crucial parts of our moral system enjoy rational credentials. Moral rules can also be rational in the sense that they can be effective for achieving our ends, given our ecological settings. Rational Rules argues that at least some central components of our moral systems are indeed ecologically rational: they are good at helping us attain common goals. Nichols argues that the account might be extended to capture moral motivation as a special case of a much more general phenomenon of normative motivation. On this view, a basic form of rule representation brings motivation along automatically, and so part of the explanation for why we follow moral rules is that we are built to follow rules quite generally.

"For those new to philosophy, 'Tetralogue' is a marvellous way into the subject. For those who are old hands, it neatly poses serious questions about truth and falsity, relativism and dogma."--Dust jacket flap.