KANTIAN REASONS FOR REASONS

Rüdiger Bittner has recently argued against a Kantian ‘maxims account’ of reasons for action. In this paper I argue – against Bittner – that Kantian maxims are not to be understood as reasons for action, but rather as reasons for reasons. On the interpretation presented here, Kantian maxims are the reasons for an agent's being motivated by whatever more immediate reasons actually motivate her. This understanding of Kantian maxims suggests a recognizably realist Kantian position in ethics.     

Reasons of love: an introduction

One of the main reasons for philosophers to have embraced Humean constructivism rather than Kantian constructivism is a negative one: they believe that in the end Kantian constructivism is an unstable position. Their idea is that the Kantian constructivist can either choose to hold on to the idea of categorical reasons for action but in that case she has to be prepared to commit to (robust) moral realism (which both Humean and Kantian constructivists reject) or alternatively, she might reject (robust) moral realism but in that case she has to give up on the idea of categoricity. The aim of this paper is to defend Kantian constructivism against Humean constructivism and more specifically against recent objections raised by Sharon Street. I will do so by arguing that Kantian constructivism follows from formal, normative commitments that pertain to instrumental reasoning that Humean constructivists like Sharon Street themselves accept. More specifically I will argue that categorical reasons for action follow from applying the principle of instrumental rationality to the first-person perspective of an agent, provided that there are certain necessary means for action in general. From this follows, I will argue, that Humean constructivists should either become Kantian constructivists or that they have to become sceptics about normativity.     

Agnosticism About Other Worlds: A New Antirealist Programme in Modality

The modal antirealist, as presented here, aims to secure at least some of the benefits associated with talking in genuine modal realist terms while avoiding commitment to a plurality of Lewisian (or ersatz) worlds. The antirealist stance of agnosticism about other worlds combines acceptance of Lewis's account of what world-talk means with refusal to assert, or believe in, the existence of other worlds. Agnosticism about other worlds does not entail a comprehensive agnosticism about modality, but where such agnosticism about modality is enforced, the aim of the agnostic programme is to show that it is not detrimental to our modal practices. The agnostic programme consists in an attempt to demonstrate the rational dispensability of that disputed class of modal beliefs which the agnostic eschews, but which are held by the realist and the folk. Here I attempt to motivate, describe, and illustrate such an agnostic antirealist programme in modal philosophy.     

Practical Identities and Autonomy: Korsgaard's Reformation of Kan's Moral Philosophy

Kant has long been taxed with an inability to explain the detailed normative content of our lives by making universalizability the sole arbiter of our values. Korsgaard addresses one form of this critique by defending a Kantian theory amended by a seemingly attractive conception of practical identities. Identities are dependent on the contingent circumstances of each person's world. Hence, obligations issuing from them differ from Kantian moral obligations in not applying to all persons. Still, Korsgaard takes Kantian autonomy to mean the normativity of all obligations is rooted in universalizability. The wealth of values informing our lives is thus said to be accommodated within a Kantian framework.
After briefly explaining Korsgaard's understanding of practical identities and their role in her reformation of Kant's moral philosophy, I argue that she gives an inadequate explanation of how the obligations that arise from a person's practical identities derive their authority from the person's will. I then consider how her position might be developed to meet this objection in accordance with her allegiance to "constructivism" and I argue that the epistemic commitments of people's actual identities makes it unlikely that such a development could preserve Kantian autonomy as she interprets it.     

A Non-retributive Kantian Approach to Punishment

Traditionally Kant's theory of punishment has been seen as wholly retributive. Recent Kantian scholarship has interpreted the theory as more moderately retributive: punishment is deterrent in aim, and retributive only in so far as the amount and type of penalty is to be determined by retributive considerations (the ius talionis). But it is arguable that a more coherent Kantian theory of punishment can be developed which makes no appeal to retribution at all: hypothetical contractors would have no good reason to endorse punishment distributed retributively. This position is first sketched behind Rawls's neo‐Kantian ‘veil of ignorance’, and it is suggested that the same theory will emerge from Scanlon's more relaxed neo‐Kantian position.     

The Salience of Moral Character

In this essay I review an underappreciated strand of thought according to which the best Kantian moral theory has less in common with paradigmatically deontological theories and more in common with virtue theories than is standardly maintained. I then argue this program should be continued further, to provide not only a virtue‐based account of moral judgment but also a virtue‐based account of moral worth. I make a case that this fusion of Kantian theory with virtue theory provides the best account of moral rules, and I close by suggesting that it generates a promising new understanding of moral rights.     

On Wright's Argument against Deflationism

I consider Crispin Wright's much discussed 'inflationary' argument against deflationism about truth. I identify a principle apparently involved in it, which I call Wright's principle, and present Wright's argument with the following dilemma. If Wright's principle is sound, the deflationist has a straightforward rejoinder to Wright's argument. If Wright's principle is unsound, the central part of Wright's argument, concerned with how 'true' commutes with the negation operator, is rendered superfluous. I conclude that Wright's argument is either a straightforward failure or completely otiose.     

Claiming Kant for Feminism: A Discussion of Anderson's Re-visioning Gender in Philosophy of Religion

I wish to expose the possibility of a Kantian feminism made actual by Pamela Sue Anderson’s recent book Re-visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness. In this paper I show how Kantian philosophy structures Anderson’s project, and I argue that in embodying the spirit of Kantian critique, this project may be used to turn that spirit against the letter of its expression in an act that would claim Kant for feminism.     

Fichte's Creuzer review and the transformation of the free will problem

Fichte's early review of C. A. L. Creuzer's neglected and idiosyncratic skeptical book on free will posed a serious challenge to what at the time was emerging as a consensus Kantian position on the role of free choice (Willkür) in the generation of imputable action. Fichte's review was directed as much against Reinhold's important (and only recently published) letter on freedom of the will as it was against Creuzer himself. In the course of his brief review, Fichte suggests an important recasting of the strategy of the Kantian postulates of rational faith; he poses a dilemma for the Reinholdian understanding of the relationship among an autonomous practical will, a free power of choice, and the actions of natural human organisms; and he hints at a radical reappropriation of the rationalist doctrine of pre‐established harmony in re‐orienting the search for a defensible reconstruction of a broadly Kantian position on the problem of free will.     

Beauty in Proofs: Kant on Aesthetics in Mathematics

It is a common thought that mathematics can be not only true but also beautiful, and many of the greatest mathematicians have attached central importance to the aesthetic merit of their theorems, proofs and theories. But how, exactly, should we conceive of the character of beauty in mathematics? In this paper I suggest that Kant's philosophy provides the resources for a compelling answer to this question. Focusing on §62 of the ‘Critique of Aesthetic Judgment’, I argue against the common view that Kant's aesthetics leaves no room for beauty in mathematics. More specifically, I show that on the Kantian account beauty in mathematics is a non‐conceptual response felt in light of our own creative activities involved in the process of mathematical reasoning. The Kantian proposal I thus develop provides a promising alternative to Platonist accounts of beauty widespread among mathematicians. While on the Platonist conception the experience of mathematical beauty consists in an intellectual insight into the fundamental structures of the universe, according to the Kantian proposal the experience of beauty in mathematics is grounded in our felt awareness of the imaginative processes that lead to mathematical knowledge. The Kantian account I develop thus offers to elucidate the connection between aesthetic reflection, creative imagination and mathematical cognition.     

NATURAL GOODNESS,RIGHTNESS, AND THE INTERSUBJECTIVITY OF REASON: REPLY TO ARROYO,CUMMISKEY, MOLAND,AND BIRD‐POLLAN

Abstract: In response to Arroyo, I explain my position on the concept of “natural goodness” and how my use of that concept compares to that of Geach and Foot. An Aristotelian or functional notion of goodness provides the material for Kantian endorsement in a theory of value that avoids a metaphysical commitment to intrinsic values. In response to Cummiskey, I review reasons for thinking Kantianism and consequentialism incompatible, especially those objections to aggregation that arise from the notion of the natural good previously described. In response to Moland, I explain why I think Hegelian worries about the supposed emptiness of the Kantian self do not apply to my account. And in response to both Moland and Bird‐Pollan, I argue that, contrary to the view of some Hegelians, the intersubjective normativity of reason is not something developed through actual social relations; rather, it is something essential to an individual's relations with himself or herself.     

Lewis's puzzle about singular belief-attribution

Conclusion In this paper, I have argued that Lewis fails to undermine thatP-theory by means of a variation of Kripke'sPuzzle. The flaw in Lewis's argument, given a wide interpretation ofworld-fitness, is that it simply begs the question against theP-theorist. I then argued that, given the narrow interpretation ofworld-fitness, Lewis's argument fails because Pierre doesn't have a belief that is narrowly characterizable by a sentence like, Pierre believes that the city that he identifies asLondon is pretty in either Kripke's story or even in Lewis's own variation of Kripke's story. It now remains to be seen whether theP-theory can be directly refuted by other arguments.     

Animality and Agency: A Kantian Approach to Abortion

This paper situates abortion in the context of women's duties to themselves. I argue that the fundamental Kantian requirement to respect oneself as a rational being, combined with Kant's view of our animal nature, form the basis for a view of pregnancy and abortion that focuses on women's agency and characters without diminishing the importance of their bodies and emotions. The Kantian view of abortion that emerges takes abortion to be morally problematic, but sometimes permissible, and sometimes even required.
After sketching Kant's account of duties to oneself, I discuss the challenges pregnancy poses to women's agency. I then argue that abortion is morally problematic because it is antagonistic to an important subset of morally useful emotions that we have self-regarding duties to protect and cultivate; thus, there is a rebuttable deliberative presumption against maxims of abortion for inclination-based ends. I close by considering objections.     

Are human embryos Kantian persons?: Kantian considerations in favor of embryonic stem cell research

One argument used by detractors of human embryonic stem cell research (hESCR) invokes Kant's formula of humanity, which proscribes treating persons solely as a means to an end, rather than as ends in themselves. According to Fuat S. Oduncu, for example, adhering to this imperative entails that human embryos should not be disaggregated to obtain pluripotent stem cells for hESCR. Given that human embryos are Kantian persons from the time of their conception, killing them to obtain their cells for research fails to treat them as ends in themselves. This argument assumes two points that are rather contentious given a Kantian framework. First, the argument assumes that when Kant maintains that humanity must be treated as an end in itself, he means to argue that all members of the species Homo sapiens must be treated as ends in themselves; that is, that Kant regards personhood as co-extensive with belonging to the species Homo sapiens. Second, the argument assumes that the event of conception is causally responsible for the genesis of a Kantian person and that, therefore, an embryo is a Kantian person from the time of its conception. In this paper, I will present challenges against these two assumptions by engaging in an exegetical study of some of Kant's works. First, I will illustrate that Kant did not use the term "humanity" to denote a biological species, but rather the capacity to set ends according to reason. Second, I will illustrate that it is difficult given a Kantian framework to denote conception (indeed any biological event) as causally responsible for the creation of a person. Kant ascribed to a dualistic view of human agency, and personhood, according to him, was derived from the supersensible capacity for reason. To argue that a Kantian person is generated due to the event of conception ignores Kant's insistence in various aspects of his work that it is not possible to understand the generation of a person qua a physical operation. Finally, I will end the paper by drawing from Allen Wood's work in Kantian philosophy in order to generate an argument in favor of hESCR.     

An Agent-Centered Account of Rightness: The Importance of a Good Attitude

This paper provides a sketch of an agent-centered way of understanding and answering the question, “What’s wrong with that?” On this view, what lies at the bottom of judgments of wrongness is a bad attitude; when someone does something wrong, she does something that expresses a bad, or inappropriate, attitude (where inappropriateness is understood, tentatively, as a failure to recognize the separateness of others). In order to motivate this account, a general Kantian agent-centered ethics is discussed, as well as Michael Slote’s agent-based ethics, in light of analysis of the grounding role of attitudes in the evaluation of two core cases. In light of these discussions, it is argued that there are advantages to preserving the grounding of the appropriateness of attitudes in facts about their objects (as opposed to Slote’s sentimentalism), while cutting such an agent-centered ethics away from a Kantian grounding.     

Rethinking Sellars’ Myth of the Given: From the Epistemological to the Modal Relevance of Givenness in Kant and Hegel

ABSTRACT

Here, I pursue consequences, for the interpretation of Sellars’ critique of the ‘Myth of the Given’, of separating the modal significance that Kant attributed to empirical intuition from the epistemological role it also played for him. It is argued that Kant’s approach to modality in the Critique of Pure Reason can best be understood as a transcendental variation on Leibniz’s earlier ‘possibilist’ approach that treated the actual world as just one of a variety of possible alternative worlds. In this context, empirical intuitions seem to work like the mythical Givens subject to Sellars’ critique. This Kantian possibilism is then contrasted with an ‘actualist’ alternative approach to modality found in the contemporary work of Robert Stalnaker, but also recognizable in Hegel. In particular, the role of immediate perceptual judgments in Hegel is likened to that played by ‘witness statements’ in Robert Stalnaker’s attempt to distinguish the logic of judgments about the actual world from those about its alternate possibilities.     

Redrawing Kant's philosophy of mathematics

This essay offers a strategic reinterpretation of Kant's philosophy of mathemat- ics in Critique of Pure Reason via a broad, empirically based reconception of Kant's conception of drawing. It begins with a general overview of Kant's philosophy of mathematics, observing how he differentiates mathematics in the Critique from both the dynamical and the philosophical. Second, it examines how a recent wave of critical analyses of Kant's constructivism takes up these issues, largely inspired by Hintikka's unorthodox conception of Kantian intuition. Third, it offers further analyses of three Kantian concepts vitally linked to that of drawing. It concludes with an etymologically based exploration of the seven clusters of meanings of the word drawing to gesture toward new possibilities for interpreting a Kantian philosophy of mathematics.     

Authority as a contingency plan

Humean constructivists object to Kantian constructivism that by endorsing the constitutivist strategy, which grounds moral obligations in rational agency, this position discounts the impact of contingency in moral life. In response to these charges, I argue that Humeans misrepresent the challenge of contingency and fail to provide adequate resources to cope with it. In its formalist variety, Humean constructivism fails to make sense of an important category of ethical judgments, which claim universal authority. The substantive varieties of Humean constructivism recognize that some ethical judgments aspire to universality, but fail to fully justify such an aspiration. These versions of constructivism represent a setback in regard to the achievements of Kantian constructivism. In conclusion, I briefly resume the advantages of advocating a Kantian conception of rational authority as a response to contingency.     

COUNTERFACTUALS WITH TRUE COMPONENTS

One criticism of David Lewis's account of counterfactuals is that it sometimes assigns the wrong truth-value to a counterfactual when both antecedent and consequent happen to be true. Lewis has suggested a possible remedy to this situation, but commentators have found this to be unsatisfactory. I suggest an alternative solution which involves a modification of Lewis's truth conditions, but which confines itself to the resources already present in his account. This modification involves the device of embedding one counterfactual within another. On the revised set of truth conditions, counterfactuals with true components are sometimes true and sometimes false, in a way that is more in keeping with our intuitive judgments about such statements.