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   <dc:title>My Personality, Whose Responsibility? Equal opportunity for integrity : what the metaphysics of the person can teach luck-egalitarians about responsibility</dc:title>
   <dc:identifier xsi:type="dcterms:DOI">10.17863/CAM.15917</dc:identifier>
   <dc:creator>Gill, Rupert</dc:creator>
   <dcterms:abstract>Contemporary  egalitarianism  has  been  defined  by  its  attempt  to  render  the  distribution  of resources  'responsibility-sensitive'.   The  core  intuition  is  that  if  someone  is responsible for  the fact  that  he  is  worse  off  than  others  then  the  inequality  ought  not  to  raise  the  concerns  of justice. Perhaps the central challenge facing this approach is to establish the 'cut' between what people can rightly be held responsible for, and what not.  The basic principle adopted has been that  ascriptions  of  responsibility  ought  to  track  the  distinction  between  chance  and  choice.  People ought not to be held responsible if they are worse off than others on account of bad luck, but should bear responsibility for their situation if it results from their choices.  &#xd;
&#xd;
What is surprising, though, is how little work has been done to establish where luck ends, and responsibility begins  - whether  the  preferences  that  someone  has  instilled  in  him  through upbringing,  for  example,  are  his  responsibility,  or  simply  a  matter  of  luck.    Philosophers  have posited  that  the  cut  should  be  based  on  metaphysics  - on  whether  a  preference  has  been 'genuinely', freely, chosen; or that because as a matter of course in our everyday ethical lives we hold  people  responsible  for  their  personality  as  a  whole,  we  should  do  so  at  the  level  of distributional justice, too.  But they have not examined in any depth whether these controversial bases are coherent or fully justify the distribution sought.  &#xd;
&#xd;
This  thesis remedies that  shortfall.    It examines in  detail  the  distinction between responsibility and luck, and the reason it might be desirable as the basis for the distribution of resources.  My conclusion is that whilst responsibility for the costs of one's life requires a more stable basis than is offered by everyday ethical practice, it cannot plausibly be provided by 'genuine', free, choice.  Instead,  ascriptions  of  responsibility  ought  to  be  guided  by  an  agent's  identification  with  a preference, understood in terms of the broadly metaphysical matter of the role and place of the preference in the structure of the person.  Where an agent identifies with a preference, I argue, there  ought  to  be  a presumption  that  he  is not responsible  for  its  cost.    This  presumption  is justified  by  two  key claims:  people  standardly  do  not choose the preferences  with which they identify,  rendering it a matter  of luck whether the preferences  they identify with happen to be expensive or cheap; and identification with a preference gives that preference a significance to its bearer that makes it appealing to provide him with an equal opportunity to fulfil it.  To protect people  from  having  to  unduly  subsidise  the  life  plans  of  others,  though,  the  cost  of  those preferences that are not identified with ought, standardly, to be the responsibility of their bearer.  I call this  novel position, which arms people with an equal  opportunity  to fulfil  the preferences that are most integral to their person, equal opportunity for integrity.</dcterms:abstract>
   <uketdterms:institution>University of Cambridge</uketdterms:institution>
   <dcterms:issued>2012-10-09</dcterms:issued>
   <dc:type>Thesis</dc:type>
   <uketdterms:qualificationlevel>Doctoral</uketdterms:qualificationlevel>
   <uketdterms:qualificationname>Doctor of Philosophy (PhD)</uketdterms:qualificationname>
   <dc:language>eng</dc:language>
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