An objection to gareth evans' account of self-identity

In chapter seven ‘Self Identification’ of his challenging book The Varieties of Reference, Gareth Evans attempts to give an account of how it is that one is able to think about oneself self‐consciously. On Evans’ view, when one attempts to think of oneself self‐consciously that person is having what he calls an ‘I’ thought. Since these ‘I’ thoughts are a case of reference, more specifically self‐reference, Evans thinks that these thoughts can be explained by employing the same theoretical framework that he uses to explain other kinds of reference. Evans thinks all thoughts are essentially structured, and this means that they must fall under his ‘generality constraint’. Since ‘I’ thoughts are also ‘thoughts’ they are essentially structured as well, and they too must be subject to the generality constraint. The radical implication of this is that Evans thinks that if ‘I’ thoughts are subject to the generality constraint, then he can show that self‐reference must be reference to a thing which we can locate on a spatio‐temporal map. In this article I hope to accomplish three things. First, I will spell out in detail the argument Evans uses to arrive at his claim that self‐reference must be reference to something located on a spatio‐temporal map. Second, I will raise an objection, which states that Evans’ conclusion that self‐reference must involve spatio‐temporal location is not a consequence of the generality constraint. Finally I will argue that Evans’ conclusion that self‐reference must involve spatio‐temporal location is in fact in tension with the generality constraint, rather than being an implication of it.     

False belief in infancy: a fresh look

Can infants appreciate that others have false beliefs? Do they have a theory of mind? In this article I provide a detailed review of more than 20 experiments that have addressed these questions, and offered an affirmative answer, using nonverbal ‘violation of expectation’ and ‘anticipatory looking’ procedures. Although many of these experiments are both elegant and ingenious, I argue that their results can be explained by the operation of domain‐general processes and in terms of ‘low‐level novelty’. This hypothesis suggests that the infants' looking behaviour is a function of the degree to which the observed (perceptual novelty) and remembered or expected (imaginal novelty) low‐level properties of the test stimuli – their colours, shapes and movements – are novel with respect to events encoded by the infants earlier in the experiment. If the low‐level novelty hypothesis is correct, research on false belief in infancy currently falls short of demonstrating that infants have even an implicit theory of mind. However, I suggest that the use of two experimental strategies – inanimate control procedures, and self‐informed belief induction – could be used in combination with existing methods to bring us much closer to understanding the evolutionary and developmental origins of theory of mind.     

Semicompatibilism: no ability to do otherwise required

In this paper, I argue that it is open to semicompatibilists to maintain that no ability to do otherwise is required for moral responsibility. This is significant for two reasons. First, it undermines Christopher Evan Franklin’s recent claim that everyone thinks that an ability to do otherwise is necessary for free will and moral responsibility. Second, it reveals an important difference between John Martin Fischer’s semicompatibilism and Kadri Vihvelin’s version of classical compatibilism, which shows that the dispute between them is not merely (or even largely) a verbal dispute. Along the way, I give special attention to the notion of general abilities, and, though I defend the distinctiveness of Fischer’s semicompatibilism against the verbal dispute charge, I also use the discussion of the nature of general abilities to argue for the falsity of a certain claim that Fischer and coauthor Mark Ravizza have made about their account (namely that “reactivity is all of a piece”).     

Autonomy,Vote Buying,and Constraining Options

A common argument used to defend markets in ‘contested commodities’ is based on the value of personal autonomy. (1) Autonomy is of great moral value; (2) removing options from a person's choice set would compromise her ability to exercise her autonomy; (3) hence, there should be a prima facie presumption against removing options from persons’ choice sets; (4) thus, the burden of proof lies with those who wish to prohibit markets in certain goods. Christopher Freiman has developed a version of this argument to defend markets in votes. I argue that Freiman's argument fails, and that its failure illustrates the falsity of the widespread claim that the more options a person has available to her the better able she will be to exercise her autonomy. In Part 1, I outline Freiman's argument from ‘the presumption of voter liberty’ for legalising markets in votes. In Part 2, I argue that the option to sell one's vote in a legal market for them would be a ‘constraining option’ – an option which, if chosen, would be likely to lead to a diminution in a person's future ability to exercise her autonomy. In Part 3, I respond to objections to my arguments.     

Kant on the Logical Origin of Concepts

In his lectures on general logic Kant maintains that the generality of a representation (the form of a concept) arises from the logical acts of comparison, reflection and abstraction. These acts are commonly understood to be identical with the acts that generate reflected schemata. I argue that this is mistaken, and that the generality of concepts, as products of the understanding, should be distinguished from the classificatory generality of schemata, which are products of the imagination. A Kantian concept does not provide mere criteria for noting sameness and difference in things, but instead reflects the inner nature of things. Its form consists in the self‐consciousness of a capacity to judge (i.e. the Concept is the ‘I think’).     

To Have and to Hold: Intelligible Possession and Kant's Idealism

While the debate about whether Kant's idealism requires a ‘Two Worlds’ or ‘Two Aspect’ interpretation has reached a seeming impasse, I argue that the account of intelligible possession found in the ‘Doctrine of Right’ provides novel and compelling evidence in favour of an epistemic ‘Two Aspect’ reading of Kant's position.     

Regret,Remorse and the Twilight Perspective

I examine the ‘momentous’ choices that one makes early in life – about career or spouse, for example – and I ask what it means to regret such choices at the end of one’s life (in one’s twilight). I argue that such regrets are almost meaningless because of the difficulty of imaginatively accessing a much earlier self. I then contrast long-term regret to remorse, and argue that the two are qualitatively different experiences because remorse involves another person as victim.     

Formality of logic and Frege’s Begriffsschrift

This paper challenges a standard interpretation according to which Frege’s conception of logic (early and late) is at odds with the contemporary one, because on the latter’s view logic is formal, while on Frege’s view it is not, given that logic’s subject matter is reality’s most general features. I argue that Frege – in Begriffsschrift – retained the idea that logic is formal; Frege sees logic as providing the ‘logical cement’ that ties up together the contentful concepts of specific sciences, not the most general truths. Finally, I discuss how Frege conceives of the application of Begriffsschrift, and of its status as a ‘lingua characteristica’.     

Transcendental Arguments and the Problem of Dogmatism

Abstract

Transcendental arguments have been described as undogmatic or non‐dogmatic arguments. This paper examines this contention critically and addresses the question of what is required from an argument for which the characterization is valid. I shall argue that although transcendental arguments do in certain respects meet what one should require from non‐dogmatic arguments, they – or more specifically, what I shall call ‘general transcendental arguments’ – involve an assumption about conceptual unity that constitutes a reason for not attributing to them the status of non‐dogmatic arguments. As a solution to this problem I distinguish general transcendental arguments from what I shall call ‘specific transcendental arguments’ and seek to explain how by limiting the use of transcendental arguments to the latter type it would be possible to avoid dogmatism. This methodological adjustment also opens up a possibility of re‐interpreting transcendental arguments from the past in a novel non‐dogmatic fashion.     

Rejecting Supererogationism

Even if I think it very likely that some morally good act is supererogatory rather than obligatory, I may nonetheless be rationally required to perform that act. This claim follows from an apparently straightforward dominance argument, which parallels Jacob Ross's argument for ‘rejecting’ moral nihilism. These arguments face analogous pairs of objections that illustrate general challenges for dominance reasoning under normative uncertainty, but (I argue) these objections can be largely overcome. This has practical consequences for the ethics of philanthropy – in particular, it means that donors are often rationally required to maximize the positive impact of their donations.     

Reconciling the Stoic and the Sceptic: Hume on Philosophy as a Way of Life and the Plurality of Happy Lives

On the one hand, Hume accepts the view – which he attributes primarily to Stoicism – that there exists a determinate best and happiest life for human beings, a way of life led by a figure whom Hume calls ‘the true philosopher’. On the other hand, Hume accepts that view – which he attributes to Scepticism – that there exists a vast plurality of good and happy lives, each potentially equally choiceworthy. In this paper, I reconcile Hume's apparently conflicting commitments: I argue that Hume's ‘Sceptical’ pluralism about the character of the happiest life need not conflict with his ‘Stoic’ advocacy of the supreme happiness of the true philosopher, given Hume's flexible understanding of how one might live as a true philosopher.     

The ‘Compositional Rigidity’ of Recognitionality

Abstract

Empiricist philosophers of mind have long maintained that the possession conditions of many concepts include recognitional abilities. One of Jerry Fodor's recent attacks on empiricist semantics proceeds by attempting to demonstrate that there are no such, ‘recognitional’ concepts. His argument is built on the claim that if there were such concepts, they would not compose: i.e., they would exhibit properties which are not in general ‘inherited’ by complex concepts of which they are components. Debate between Fodor and his critics on this issue has focused on his construal of compositionality, the critics in effect advocating a weaker conception than that assumed by Fodor. I argue that the critics' contention is under-motivated, and in the current context ad hoc. But there is something else wrong with Fodor's argument. He misidentifies the notion of recognitionality in which the empiricist should trade. A proper understanding of recognitionality allows us to disarm Fodor's argument without resolving the question about compositionality that divides Fodor and his critics. I end with two very general remarks. First a contention about the motivation for empiricist semantics, and second, a suggestion that my proposal about recognitionality may be extended to disarm a more familiar and influential type of concern about their viability.     

Priming Effects and Free Will

Abstract

I argue that the empirical literature on priming effects does not warrant nor suggest the conclusion, drawn by prominent psychologists such as J. A. Bargh, that we have no free will or less free will than we might think. I focus on a particular experiment by Bargh – the ‘elderly’ stereotype case in which subjects that have been primed with words that remind them of the stereotype of the elderly walk on average slower out of the experiment’s room than control subjects – and I show that we cannot say that subjects cannot help walking slower or that they are not free in doing do. I then illustrate how these cases can be reconciled and normalized within a Davidsonian theory of action to show that, in walking slower, subjects are acting intentionally. My argument applies across various experiments, including those of goal priming. In the final section I argue that the only cases in which priming effects are efficacious are so-called Buridan cases.     

‘Strong European emotions’: The politics of culture in the EU

In 2007 four video clips released by the European Union Media Programme achieved overnight popularity in their ability to present and capture the emotional core of being European (the clips can be seen on EUtube). The clips were designed to promote the Media Programme (2007–2013) and to encourage European citizens to identify with something that all of them have in common: ‘Love’, ‘Romanticism’, ‘Joy’ and ‘Sadness’. The clips have gained considerable interest. The video clip titled ‘Love’ has become the most watched European Union video clip ever. It shows eighteen couples having sex.In this paper I analyse the way in which such images mobilize the pleasures of fantasmic identification with the embodied agents of love and sex – images that viewers enjoy as consumers of popular culture – and how these pleasures are linked to the processes of supranational (European) identity building. In doing so, inspired by Sara Ahmed's work on the cultural politics of emotions and Ernesto Laclau's work on populism, I open a set of questions about the libidinal character or the affective dimensions of identification which images employ in order to construct identity formations. I argue that these clips are mechanisms that attempt to contribute to the construction of European supranational identity. They are part of the big network of projects established by European public policy makers that strive to produce ‘European culture’. They are designed not so much to give information about so-called ‘European emotions’ but to construct a European public. Each clip represents ambiguities which surround concepts of European culture and identity.     

Hylemorphism,remnant persons and personhood

Animalism is the doctrine that we human beings are – are identical with – animals. Hylemorphism is a form of animalism. In this paper, I defend hylemorphism by showing that while other forms of animalism fall prey to the problem of ‘Remnant Persons,’ hylemorphism does not. But hylemorphism's account of personhood seems to have some very implausible implications. I address one of those implications, and argue that it isn't nearly as objectionable as it might at first appear.     

Beyond ‘voice’, beyond ‘agency’, beyond ‘politics’? Hybrid childhoods and some critical reflections on children's emotional geographies

In this paper I argue that a significant proportion of research on children's emotional geographies has been deployed to reinforce the importance of children's ‘voices’, their (independent) ‘agency’, and the various ways in which voice/agency maybe deemed ‘political’. Without wishing to dismiss or dispense with such approaches, I explore potential ways to go ‘beyond’ concerns with voice/agency/politics. Initially, I review studies of children's participation (and participatory methods), activism and everyday lives that mobilise emotion and affect in productive ways. I contrast such studies with important questions raised by a reinvigoration of interest in the need for children to be able to represent themselves. I then explore the possibilities raised by so-called ‘hybrid’ conceptions of childhood – which go beyond biosocial dualisms – to enable further strides beyond voice/agency. Drawing on examples from alternative education and contemporary attachment theories, I explore some potential implications for children's emotional geographies and relational geographies of age of what I term ‘more-than-social’ emotional relations. Yet I do not offer an unequivocal endorsement of these hybrid emotions. Thus, I end the paper by issuing some words of caution – both in terms of the critical questions raised by more-than-social emotional relations, specifically, and in terms of engendering broader debate about how and why scholars do (children's) emotional geographies.     

Concepts or metacognition – What is the issue? Commentary on Stephane Savanah’s “The concept possession hypothesis of self-consciousness”

The author claims that concept possession is not only necessary but also sufficient for self-consciousness, where self-consciousness is understood as the awareness of oneself as a self. Further, he links concept possession to intelligent behavior. His ultimate aim is to provide a framework for the study of self-consciousness in infants and non-human animals. I argue that the claim that all concepts are necessarily related to the self-concept remains unconvincing and suggest that what might be at issue here are not so much conceptual but rather metacognitive abilities.