Moral expressivism and sentential negation

This paper advances three necessary conditions on a successful account of sentential negation. First, the ability to explain the constancy of sentential meaning across negated and unnegated contexts (the Fregean Condition). Second, the ability to explain why sentences and their negations are inconsistent, and inconsistent in virtue of the meaning of negation (the Semantic Condition). Third, the ability of the account to generalize regardless of the topic of the negated sentence (the Generality Condition). The paper discusses three accounts of negation available to moral expressivists. The first—the dominant commitment account—fails to meet the Fregean Condition. The two remaining accounts—commitment semantics and the expression account—satisfy all three conditions. A recent argument that the dominant commitment account is the only option available to expressivists is considered and rejected.     

Sound Advice and Internal Reasons

Reasons internalism holds that reasons for action contain an essential connection with motivation. I defend an account of reasons internalism based on the advisor model. The advisor model provides an account of reasons for action in terms of the advice of a more rational version of the agent. Contrary to Pettit and Smith's proposal and responding to Sobel's and Johnson's objections, I argue that the advisor model can provide an account of internal reasons and that it is too caught up in the psychology of the actual agent to be able to account for anything other than internal reasons.     

Activity-Based Accounts of Mechanism and the Threat of Polygenic Effects

Accounts of ontic explanation have often been devised so as to provide an understanding of mechanism and of causation. Ontic accounts differ quite radically in their ontologies, and one of the latest additions to this tradition proposed by Peter Machamer, Lindley Darden and Carl Craver reintroduces the concept of activity. In this paper I ask whether this influential and activity-based account of mechanisms is viable as an ontic account. I focus on polygenic scenarios—scenarios in which the causal truths depend on more than one cause. The importance of polygenic causation was noticed early on by Mill (1893). It has since been shown to be a problem for both causal-law approaches to causation (Cartwright 1983) and accounts of causation cast in terms of capacities (Dupré 1993; Glennan 1997, pp. 605–626). However, whereas mechanistic accounts seem to be attractive precisely because they promise to handle complicated causal scenarios, polygenic causation needs to be examined more thoroughly in the emerging literature on activity-based mechanisms. The activity-based account proposed in Machamer et al. (2000, pp. 1–25) is problematic as an ontic account, I will argue. It seems necessary to ask, of any ontic account, how well it performs in causal situations where—at the explanandum level of mechanism—no activity occurs. In addition, it should be asked how well the activity-based account performs in situations where there are too few activities around to match the polygenic causal origin of the explanandum. The first situation presents an explanandum-problem and the second situation presents an explanans-problem—I will argue—both of which threaten activity-based frameworks.     

Grades of meaning

In this paper, I lend novel support to H. P. Grice’s account of speaker meaning (GASM) by blunting the force of a significant objection. Stephen Schiffer has argued that in order to make GASM sufficient, one must add restrictions that are psychologically impossible to fulfill, thereby making GASM untenable. In what follows, I explain the elements of GASM that require it to invoke these psychologically unrealizable restrictions. I then accept Schiffer’s criticism, but modify its significance to GASM. I argue that the problem that Schiffer notes is not a reason to reject GASM, but a reason to embrace it. GASM shows that meaning is best understood as an absolute concept—an unrealizable ideal limit. Taking some inspiration from contextualist theories of knowledge attribution, I argue that my version of GASM offers a useful contextualist account of meaning attribution. Hence, pragmatic theories of meaning and communication should not wholly exclude GASM from their theorizing, at least not for the reasons that are commonly given.     

A New Argument for Pragmatism?

Shah, N. The Philosophical Quarterly, 56, 481–498 (2006) has defended evidentialism on the premise that only it (and not pragmatism) is consistent with both (a) the deliberative constraint on reasons and (b) the transparency feature of belief. I show, however, that the deliberative constraint on reasons is also problematic for evidentialism. I also suggest a way for pragmatism to be construed so as to make it consistent with both (a) and (b) and argue that a similar move is not available to the evidentialist. Thus, far from settling the debate in favour of evidentialism, considerations concerning the deliberative constraint on reasons support pragmatism.     

Is the conjunction fallacy tied to probabilistic confirmation?

Crupi et al. (2008) offer a confirmation-theoretic, Bayesian account of the conjunction fallacy—an error in reasoning that occurs when subjects judge that Pr(h ₁ & h ₂|e) > Pr(h ₁|e). They introduce three formal conditions that are satisfied by classical conjunction fallacy cases, and they show that these same conditions imply that h ₁ & h ₂ is confirmed by e to a greater extent than is h ₁ alone. Consequently, they suggest that people are tracking this confirmation relation when they commit conjunction fallacies. I offer three experiments testing the merits of Crupi et al.’s account specifically and confirmation-theoretic accounts of the conjunction fallacy more generally. The results of Experiment 1 show that, although Crupi et al.’s conditions do seem to be causally linked to the conjunction fallacy, they are not necessary for it; there exist cases that do not meet their three conditions in which subjects still tend to commit the fallacy. The results of Experiments 2 and 3 show that Crupi et al.’s conditions, and those offered by other confirmation-theoretic accounts of the fallacy, are not sufficient for the fallacy either; there exist cases that meet all three of CFT’s conditions in which subjects do not tend to commit the fallacy. Additionally, these latter experiments show that such confirmation-theoretic conditions are at best only weakly causally relevant to the presence of the conjunction fallacy. Given these findings, CFT’s account specifically, and any general confirmation-theoretic account more broadly, falls short of offering a satisfying explanation of the presence of the conjunction fallacy.     

Autonomy Within Subservient Careers

While there is much literature on autonomy and the conditions for its attainment, there is less on how those conditions reflect on agents’ ordinary careers. Most people’s careers involve a great deal of subservient activity that would prevent the kind of control over agents’ actions that autonomy would seem to require. Yet, it would seem strange to deny autonomy to every agent who regularly follows orders at work—to do so would make autonomy a futile ideal. Most contemporary autonomy accounts provide purely theoretical analysis without reference to any practical goal that autonomy could serve. These accounts are likely to resolve this issue in one direction: either almost entirely including or excluding subservient workers from autonomy. Either solution would fail to distinguish agents who sufficiently control their lives, in spite of limited subservience, according to their own standards, from agents for whom subservience precludes a fulfilling life. I suggest the solution lies in a return to goal-oriented autonomy accounts, which can use the goal to distinguish when subservience overwhelms autonomy from when subservience and autonomy can coexist. I present an account that anchors autonomy in the happiness that it provides for agents who sufficiently control their lives as determined by their more important prudential standards. On this account, agents in subservient careers can be autonomous if they determine how to make their careers consistent with their happiness.     

Shallow versus deep response-dependence

This paper explores a distinction between two types of response-dependence (RD) account (shallow vs. deep). This distinction is inherent in much of the existing literature, however it is neither widely nor well understood, and has never been drawn explicitly. The distinction is often taken to be a metaphysical, or ‘realism-relevant’ one—i.e. deep RD accounts entail qualified realism (or perhaps anti-realism), while shallow RD accounts are metaphysically neutral. I argue that the distinction is not reliably realism-relevant. I formulate a weaker version of the distinction that may help prevent some common and understandable confusion about RD biconditionals and their relationship to realism. The weaker distinction rests on the different roles assigned to RD biconditionals by the two types of account.     

In defense of the mirror thesis

In this journal, Luke Russell defends a sophisticated dispositional account of evil personhood according to which a person is evil just in case she is strongly and highly fixedly disposed to perform evil actions in conditions that favour her autonomy. While I am generally sympathetic with this account, I argue that Russell wrongly dismisses the mirror thesis—roughly, the thesis that evil people are the mirror images of the morally best sort of persons—which I have defended elsewhere. Russell’s rejection of the mirror thesis depends upon an independently implausible account of moral sainthood, one that is implausible for reasons that Russell himself suggests in another context. Indeed, an account of moral sainthood that parallels Russell’s account of evil personhood is plausible for the same reasons that his account of evil personhood is, and that suggests that Russell himself is actually committed to the mirror thesis.     

Identity-Neutral and Identity-Constitutive Reasons for Preserving Nature

abstract Environmental ethicists will often say that in dealing with natural entities we need the guidance of an ethic rooted in ‘the intrinsic value of nature’. They will add that subjectivist value theories are unable to account for the normativity of intrinsic value discourse. This preoccupation with normativity explains why many environmental ethicists favour value objectivism. As I see it, value theories must address not only the problem of normativity but also the problem of motivation. In fact, my approach to the question as to which type of value theory does most justice to our intuition regarding the value of nature is primarily in terms of the motivational perspective. I argue that neither the usual objectivist theories nor their subjectivist counterparts can accommodate and explain the fact that those who agree that nature has intrinsic value may well differ in motivation to support its preservation. I suggest that such difference in kinds of motivation is related to distinct kinds of value judgement in which belief in the intrinsic value of nature is expressed. To clarify my view I discuss the subjectivist value theory of Gerald Gaus[1]. Gaus regards the distinction between personal and impersonal value judgements to be deeply embedded in his theory. His internalism about the relation between reason and motivation however, leads him to the mistaken conclusion that independent impersonal value judgements do not provide reasons for action. Next, I introduce the distinction between identity‐neutral and identity‐constitutive reasons. This distinction allows me to formulate more clearly the differences between the kinds of reasons provided by personal and impersonal value judgements. The resulting theory explains how it is that people who do not (personally) value nature may still be motivated to support nature preservation. It also explains why not everyone who endorses natural values will join movements for the preservation of nature.     

Can Persistence be a Matter of Convention?

This paper asks whether persistence can be a matter of convention. It argues that in a rather unexciting de dicto sense persistence is indeed a matter of convention, but it rejects the notion that persistence can be a matter of convention in a more substantial de re sense. However, scenarios can be imagined that appear to involve conventional persistence of the latter kind. Since there are strong reasons for thinking that such conventionality is impossible, it is desirable that our metaphysical-cum-semantic theories of persistence be able to account for such scenarios in terms of conventions of the first kind. Later parts of the article therefore investigate whether three of the currently most influential metaphysical-cum-semantic theories of persistence—the endurance theory, the stage theory, and the perdurance theory—can do this. Fortunately, for them, it turns out that all can, though some philosophers have disputed this. However, when we ask how they account for a typical case of “conventional persistence” some problematic features of the theories—having to do with reference, persistence conditions, how they relate, and the epistemology of persistence—are revealed.     

Violinists Run Amuck in South Dakota: Screen Doors Down in the Badlands!

Abstract

This paper proposes and defends an account of what it is to act for reasons. In the first part, I will discuss the desire-belief and the deliberative model of acting for reasons. I will argue that we can avoid the weaknesses and retain the strengths of both views, if we pursue an alternative according to which acting for reasons involves taking something as a reason. In the main part, I will develop an account of what it is to take something as a reason for action. On the basis of this, I will then offer a new account of what it is to act for reasons.     

Expressivism,representation, and the nature of conceptual analysis

Philosophers often hold that the aim of conceptual analysis is to discover the representational content of a given concept such as free will, belief, or law. In From Metaphysics to Ethics and other recent work, Frank Jackson has developed a theory of conceptual analysis that is one of the most advanced systematizations of this widespread idea. I argue that this influential way of characterizing conceptual analysis is too narrow. I argue that it is possible that an expressivist account could turn out to be correct as a genuine conceptual analysis of a genuine concept. I claim that since an expressivist analysis does not aim to discover the representational content of a given concept—and, indeed, might itself be based on the idea that the concept in question is not even representational in nature—the possibility of expressivist conceptual analysis shows that Jackson’s theory of conceptual analysis is incomplete as it currently stands. I conclude that Jackson needs to either shift his basic understanding of the nature of conceptual analysis or commit to a particular normative reinterpretation of his project.     

Internalism, (Super)fragile Reasons,and the Conditional Fallacy

Abstract

David Sobel (2001) objects to Bernard Williams's internalism, the view that an agent has a reason to perform an action only if she has some motive that will be served by performing that action. Sobel is an unusual challenger in that he endorses neo-Humean subjectivism, ‘the view that it is the agent's subjective motivational set that makes it the case that an agent does or does not have a reason to φ’ (219). Sobel's objection in fact arises from this very commitment. Internalism, he says, is incompatible with the best subjectivist accounts of reasons for action—accounts that suggest that there are what he calls fragile reasons and perhaps also superfragile ones, both of which allegedly provide for counterexamples to internalism. I argue that such reasons do not in fact threaten internalism. I then briefly explore whether internalism is vulnerable to a related charge—that it commits the conditional fallacy.     

Saving Strawson: Evil and Strawsonian Accounts of Moral Responsibility

Almost everyone allows that conditions can obtain that exempt agents from moral responsibility—that someone is not a morally responsible agent if certain conditions obtain. In his seminal “Freedom and Resentment,” Peter Strawson denies that the truth of determinism globally exempts agents from moral responsibility. As has been noted elsewhere, Strawson appears committed to the surprising thesis that being an evil person is an exempting condition. Less often noted is the fact that various Strawsonians—philosophers sympathetic with Strawson’s account of moral responsibility—at least appear to have difficulty incorporating evil persons into their accounts of moral responsibility. In what follows, I argue that Strawson is not committed to supposing that being evil is an exempting condition—at least, that he can allow that evil persons are morally responsible agents.     

I misremember it well: Why older adults are unreliable eyewitnesses

We used the eyewitness suggestibility paradigm to investigate the hypothesis that cognitive aging is associated with an increase in misrecollections—confidently held but false memories of past events. When younger and older adults were matched on their overall memory for experienced events, both groups showed comparable rates of suggestibility errors in which they claimed to have seen events in a video that had only been suggested in a subsequent questionnaire. However, older adults were—alarmingly—most likely to commit suggestibility errors when they were most confident about the correctness of their response. By contrast, their younger, accuracy-matched counterparts were most likely to commit these errors when they were uncertain about the accuracy of their response. The elderly adults’ propensity to make high-confidence errors fits our misrecollection account.     

Secularity and biblical literalism: confronting the case for epistemological diversity

Stephen Carter argues that biblical literalism is predicated on an epistemological position drastically different than that maintained by mainstream scientists inasmuch as it operates on the basis of a “hermeneutic of inerrancy” with respect to the ideas laid out in the Bible. By relying on considerations offered by Charles Taylor and recent sociological studies, I contend that Carter’s thesis is incorrect. The divide between proponents and opponents of biblical literalism is ethical rather than epistemological. Beyond the philosophical implications of my contention, this displays that deliberative engagement between these parties—which depends on shared epistemological norms—is possible in principle.     

Autonomy,Experience, and Reflection. On a Neglected Aspect of Personal Autonomy

The aim of this paper is to suggest that a necessary condition of autonomy has not been sufficiently recognized in the literature: the capacity to critically reflect on one’s practical attitudes (desires, preferences, values, etc.) in the light of new experiences. It will be argued that most prominent accounts of autonomy—ahistorical as well as history-sensitive—have either altogether failed to recognize this condition or at least failed to give an explicit account of it.     

Dream Skepticism and the Conditionality Problem

Recently, Ernest Sosa (2007) has proposed two novel solutions to the problem of dream skepticism. In the present paper, I argue that Sosa’s first solution falls prey to what I will refer to as the conditionality problem, i.e., the problem of only establishing a conditional—in this case, “if x, then I am awake,” x being a placeholder for a condition incompatible with dreaming—in a context where it also needs to be established that we can know that the antecedent holds, and as such can infer the consequent, i.e., “I am awake.” Sosa’s second solution, in terms of so-called reflective knowledge, is shown to land him in the dilemma of either facing yet another conditionality problem, or violating an internalist constraint that he explicitly grants the skeptic with respect to what kind of factors can be legitimately invoked in our account of how we may know the relevant antecedent. For these reasons, I conclude that Sosa has not solved the problem of dream skepticism.     

Discussing the Bangladesh Rifles (BDR) rebellion: non-Islamist women and religious revival in urban Bangladesh

This article explores the piety/politics nexus by asking what it means when educated, urban Bangladeshi women who are embracing religion anew claim that their pursuit of piety, and the learning circles that inspire it, are apolitical. I explain this self-proclaimed apolitical stance through women’s own accounts of why and how they maintain political neutrality. The article demonstrates that organizers of many Islamic discussion circles in Dhaka consciously strive to attain a certain political neutrality, while allowing whoever is interested to attend, irrespective of the latter’s political affinities. This decision stems from an understanding of the lack of trust that accompanies organized religion in Bangladesh, and its alliance, in the national imaginary, with the explicit political agenda of the Jama’at-i Islami. The article provides an account of different discussion circle members’ varied articulation of political neutrality and how they draw from different ideas and discourses about being publicly religious in their molding of the ideal, pious, Bangladeshi woman. To exemplify the pious self-fashioning of urban, educated, Bangladeshi women, I will recount the ways in which several women discussed the March 2009 Bangladesh Rifles mutiny—a highly politically charged event. Women’s accounts of the mutiny serve to unify lesson attendees around the cultivation of piety. Contestations over national politics and political affinities are made secondary, as women focus on giving an ethical bend to the deeply personal, subjective and gendered experiences of being educated and upwardly-mobile in present day urban Bangladesh.