Against Second‐Order Reasons*

A normative reason for a person to φ is a consideration which favours φing. A motivating reason is a reason for which or on the basis of which a person φs. This paper explores a connection between normative and motivating reasons. More specifically, it explores the idea that there are second‐order normative reasons (not) to φ for or on the basis of certain first‐order normative reasons. In this paper, I challenge the view that there are second‐order reasons so understood. I then show that prominent views in contemporary epistemology are committed to the existence of second‐order reasons, specifically, views about the epistemic norms governing practical reasoning and about the role of higher‐order evidence. If there are no second‐order reasons, those views are mistaken.     

Precis: Enactivist Interventions

Philosophical Studies -     

THE EARLIEST CHRISTIAN WAR: Second‐ and Third‐Century Martyrdom and the Creation of Cosmic Warriors

Many Christian historians and theologians hold the opinion that the early church condemned wholesale an active involvement in bloodshed. However, in light of evidence drawn from early Christian texts, most notably literature dealing with martyrdom, one finds that stance overly simplified. In fact, forms of early Christianity not only glorified war and violence in certain contexts but actively sought it out. This article enters into this conversation by applying a theory championed by Mark Juergensmeyer's Terror in the Mind of God. While this theory deals with modern examples of religious cultures of violence, his “stages of symbolic empowerment” apply surprisingly well to certain communities within the early orthodox church. The cosmic war complex that leads to nefarious figures such as the fanatic suicide bomber can be seen at work within the nascent matrix of the Church, which produced victims and warriors in the form of the voluntary martyrs.     

The Racial and Ethnic Identity Formation Process of Second‐Generation Asian Indian Americans: A Phenomenological Study

This phenomenological study elucidates the identity development processes of 12 second‐generation adult Asian Indian Americans. The results identify salient sociocultural factors and multidimensional processes of racial and ethnic identity development. Discrimination, parental, and community factors seemed to play a salient role in influencing participants’ racial and ethnic identity development. The emergent Asian Indian American racial and ethnic identity model provides a contextualized overview of key developmental periods and turning points within the process of identity development. Este estudio fenomenológico dilucida los procesos de desarrollo de la indentidad de 12 individuos Americano‐Indoasiáticos adultos. Los resultados identifican factores socioculturales destacados y procesos multidimensionales del desarrollo de la identidad racial y étnica. Los factores de discriminación, paternos y comunitarios parecieron jugar un papel destacado en su influencia sobre el desarrollo de la identidad racial y étnica de los participantes. El modelo emergente de identidad racial y étnica Americano‐Indoasiática proporciona una visión general contextualizada de los periodos clave del desarrollo y los puntos de inflexión durante el proceso del desarrollo de la identidad.     

A Self‐Categorization Explanation for the Third‐Person Effect

Three studies tested a self‐categorization theory explanation for the third‐person effect. In Study 1 (N= 49) undergraduate students judged the influence of the National Enquirer, Wall Street Journal, and TV show Friends on themselves, relative to low‐ and high‐status outgroup members, and other undergraduate students. The profile of first‐ and third‐person perceptions was largely consistent with predictions, and the size of the third‐person effect decreased as perceived similarity to target others increased—but only for media that were normative for comparison others. Study 2 (N= 49) provided evidence for this process with different media and showed that the profile of first‐ and third‐person perceptions matched closely with perceived norms of media consumption—but not the social desirability of those media. Study 3 (N= 64) showed that the third‐person effect for the same media and target other shifts with the frame of reference in which the judgment is made. Taken together, the findings are consistent with self‐categorization theory and difficult to reconcile with other explanations.     

Motivation and Agency: Precis

Philosophical Studies -     

Self‐Knowledge Failures and First Person Authority1

Davidson and Burge have claimed that the conditions under which self‐knowledge is possessed are such that externalism poses no obstacle to their being met by ordinary speakers and thinkers. On their accounts, no such person could fail to possess self‐knowledge. But we do from time to time attribute to each other such failures; so we should prefer to their accounts an account that preserves first person authority while allowing us to make sense of what appear to be true attributions of such failures. While the core idea behind Davidson's and Burge's accounts appears ioadequate to this task, I argue that it can be deployed in such a way as to deliver the desired result. What makes this possible is that two attitude‐types can differ as follows: the self‐knowledge required for an utterance to be a Oing that p is different from the self‐knowledge required for it to be a Ψfing that p.     

Second‐Personal Respect,the Experiential Aspect of Respect,and Feminist Philosophy

I argue that Stephen Darwall's account of second‐personal respect should be of special interest to feminists because it opens up space for the development of certain feminist resources. Specifically, Darwall's account leaves room for an experiential aspect of respect, and I suggest that abilities related to this aspect may vary along with social position. I then point out a potential parallel between the feminist critique of epistemology and a budding feminist critique of moral philosophy (specifically relating to respect).