Presenting a general theory of social motivation, this compelling work integrates research on achievement evaluation, stigmatization, helping behavior, aggression, and impression management. Bernard Weiner examines how responsibility inferences are reached, the manner in which such judgments affect emotions, and the role that "cold" judgments of responsibility versus "hot" feelings, such as anger, play in producing both pro- and antisocial behaviors. Ideal for students as well as researchers and mental health practitioners, the book includes experiments for the reader to complete that illustrate the main points of the text.

Each of the books that Hannah Arendt published in her lifetime was unique, and to this day each continues to provoke fresh thought and interpretations. This was never more true than for Eichmann in Jerusalem, her account of the trial of Adolf Eichmann, where she first used the phrase “the banality of evil.” Her consternation over how a man who was neither a monster nor a demon could nevertheless be an agent of the most extreme evil evoked derision, outrage, and misunderstanding. The firestorm of controversy prompted Arendt to readdress fundamental questions and concerns about the nature of evil and the making of moral choices. Responsibility and Judgment gathers together unpublished writings from the last decade of Arendt’s life, as she struggled to explicate the meaning of Eichmann in Jerusalem. At the heart of this book is a profound ethical investigation, “Some Questions of Moral Philosophy”; in it Arendt confronts the inadequacy of traditional moral “truths” as standards to judge what we are capable of doing, and she examines anew our ability to distinguish good from evil and right from wrong. We see how Arendt comes to understand that alongside the radical evil she had addressed in earlier analyses of totalitarianism, there exists a more pernicious evil, independent of political ideology, whose execution is limitless when the perpetrator feels no remorse and can forget his acts as soon as they are committed. Responsibility and Judgment is an essential work for understanding Arendt’s conception of morality; it is also an indispensable investigation into some of the most troubling and important issues of our time.

How can we identify the causes of events? What does it mean to assert that someone is responsible for a moral affront? Under what circumstances should we blame others for wrongdoing? The related, but conceptually distinct, issues of causality, responsibility, and blameworthiness that are the subject of this book play a critical role in our everyday social encounters. As very young children we learn to assert that "it wasn't my fault," or that "I didn't mean to do it." Responsibility and blame follow us into adulthood, as personal or organizational failings require explanation. Although judgments of moral accountability are quickly made and adamantly defended, the process leading to those judgments is not as simple as it might seem. Psychological research on causality and responsibility has not taken complete advantage of a long tradition of philosophical analysis of these concepts. Philosophical discussions, for their part, have not been sufficiently I1ware of the psychological realities. An assignment of blame is a social explanation. It is the outcome of a process that begins with an event having negative consequences, involves judgments about causality, personal responsibility, and possible mitigation. The result can be an assertion, or a denial, of individual blameworthiness. The purpose of this book is to develop a comprehensive theory of how people assign blame.

Faith in the power and righteousness of retribution has taken over the American criminal justice system. Approaching punishment and responsibility from a philosophical perspective, Erin Kelly challenges the moralism behind harsh treatment of criminal offenders and calls into question our society’s commitment to mass incarceration. The Limits of Blame takes issue with a criminal justice system that aligns legal criteria of guilt with moral criteria of blameworthiness. Many incarcerated people do not meet the criteria of blameworthiness, even when they are guilty of crimes. Kelly underscores the problems of exaggerating what criminal guilt indicates, particularly when it is tied to the illusion that we know how long and in what ways criminals should suffer. Our practice of assigning blame has gone beyond a pragmatic need for protection and a moral need to repudiate harmful acts publicly. It represents a desire for retribution that normalizes excessive punishment. Appreciating the limits of moral blame critically undermines a commonplace rationale for long and brutal punishment practices. Kelly proposes that we abandon our culture of blame and aim at reducing serious crime rather than imposing retribution. Were we to refocus our perspective to fit the relevant moral circumstances and legal criteria, we could endorse a humane, appropriately limited, and more productive approach to criminal justice.

There must be some connection between our deontic notions, rightness and wrongness, and our responsibility notions, praise- and blameworthiness. Yet traditional approaches to each set of concepts tend to take the other set for granted. This book takes an integrated approach to these questions, drawing on both ethics and responsibility theory, and thereby illuminating both sets of concepts. Elinor Mason describes this as 'normative responsibility theory': the primary aim is not to give an account of the conditions of agency, but to give an account of what sort of wrong action makes blame fitting. She presents a pluralistic view of both obligation and blameworthiness, identifying three different ways to be blameworthy, corresponding to different ways of acting wrongly. First, ordinary blameworthiness is essentially connected to subjective wrongness, to acting wrongly by one's own lights. Subjective obligation, and ordinary blame, apply only to those who are within our moral community, who understand and share our value system. By contrast, detached blame can apply even when the agent is outside our moral community, and has no sense that her act is morally wrong. In detached blame, the blame rather than the blameworthiness is fundamental. Finally, agents can take responsibility for some inadvertent wrongs, and thus become responsible. This third sort of blameworthiness, 'extended blameworthiness', applies when the agent understands the objective wrongness of her act, but has no bad will. In such cases, the social context may be such that the agent should take responsibility, and accept ordinary blame from the wronged party.