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The argument of the paper is that, for cases of self-deception that involve grave consequences for others, judging moral accountability need not involve the claim that the person knows he is deceiving himself. ignorance can be genuine and yet be culpable. in disagreement with fingarette, i conclude further that self-deceptive disavowal does not entirely subvert moral authority over what is disavowed.

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The U.S. Catholic Bishops (2000) have endorsed a model of criminal justice that is restorative rather than retributive. Some interpreters of Catholic tradition defend retribution as a necessary feature of responding to crime (e.g., John Finnis). I argue in this paper that this difference is substantive, not merely linguistic. The essential question is what elements of past Catholic thinking about criminal justice are normative for today. I argue that there are strong moral reasons,consistent with both Catholic tradition and larger principles (...) of social justice, to endorse the bishops’ statement on criminal justice reform, and with it a restorativeapproach to crime. (shrink)

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Letters commenting on Hardwig, J "Is There a Duty to Die?" with a reply to those letters by the author.

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