Nietzsche on creating and discovering values

ABSTRACT

This article considers Friedrich Nietzsche’s claims about value creation alongside his proclamation that ‘nature is always value-less’ (GS 301), assessing their implications for his metaethics. It begins by weighing the evidence for a recent constructivist interpretation of Nietzsche’s metaethics, arguing that despite several apparent interpretive advantages, Nietzschean constructivism ultimately fails. Through a close reading of GS 301 and related passages, the constructivist interpretation is shown to be misguided in taking Nietzsche’s talk of value creation as expressing (or playing a significant role in) a metaethical view according to which the evaluative attitudes of philosophers ground what is valuable. Against this, it is argued that GS 301 should be understood as an assertion of the status of philosophers as the causal sources of new evaluative outlooks that shape the held values of their respective cultures, a claim developed through analysis of passages in which Nietzsche discusses his ideal of the ‘genuine philosopher’ and contrasts this figure with ‘critics’ or ‘philosophical laborers’ (BGE 210–211). It is next argued that, insofar as it is best understood as describing a social or anthropological phenomenon rather than a metaphysical one, GS 301 is a poor piece of evidence not only for the constructivist interpretation, but in fact for any account of Nietzsche’s metaethical position—including radical anti-realist interpretations informed by his statement that ‘nature is always value-less’. The paper then concludes by appealing to another passage, GS 55, which hints towards a very different—and plausibly realist—picture of Nietzsche’s metaethics     

Nietzsche on conscious and unconscious thought

ABSTRACT

While much recent attention has been directed towards Nietzsche’s reflections on the mind, and on consciousness in particular, his often-suggestive comments about thinking have thus far avoided comparable scrutiny. Starting from Nietzsche’s claims that we ‘think constantly, but [do] not know it’, and that only our conscious thinking ‘takes place in words,’ I draw out the distinct strands that underpin such remarks. The opening half of the paper focuses upon Nietzsche’s understanding of unconscious thinking, and the role of affects therein. In what remains, I consider the difference (for Nietzsche) between conscious and unconscious thought, with a particular focus on two important readings. The first, put forward by Paul Katsafanas, claims that conscious states alone have conceptually-articulated content. The second, defended most prominently by Mattia Riccardi, argues that Nietzsche’s various claims evince a form of HOT (higher-order thought) theory. I argue that neither reading is quite right, and instead propose an alternative interpretation of conscious thinking ‘in words’, which draws on work on inner speech.     

Free Thinking for Expressivists

Abstract

This paper elaborates and defends an expressivist account of the claims of mind-independence embedded in ordinary moral thought. In response to objections from Zangwill and Jenkins it is argued that the expressivist ‘internal reading’ of such claims is compatible with their conceptual status and that the only ‘external reading’ available doesn't commit expressivisists to any sort of subjectivism. In the process a ‘commitment-theoretic’ account of the semantics of conditionals and negations is defended.     

Kantian Reflections on the Givenness of Zahavi’s Minimal Experiential Self

Abstract

At the core of Kant’s Critique of Pure Reason was a decisive break with certain fundamental Cartesian assumptions or claims about consciousness and self-consciousness, claims that have nonetheless remained perennially tempting, from a phenomenological perspective, independently of any further questions concerning the metaphysics of mind and its place in nature. The core of this philosophical problem has recently been helpfully exposed and insightfully probed in Dan Zahavi’s book, Self and Other: Exploring Subjectivity, Empathy, and Shame (OUP, 2014). In these remarks I suggest that Zahavi’s view of what he calls ‘The Experiential Self’ defends precisely the sorts of claims to which a Kantian account of consciousness is fundamentally opposed, and while assessing the overall merits of the two contrasting outlooks is no easy matter, I side with the Kantian view.     

Virtual reflection: Antoine Arnauld on Descartes' concept of conscientia

ABSTRACT

Although Descartes has often been portrayed as the father of the modern concept of mind, his approach to consciousness is notoriously problematic. What makes it particularly hard to assess his role in the development of the theories of consciousness is the difficulty of clarifying the kind of consciousness he might have in mind when using the associated Latin terms (conscius, cogitatio, conscium esse, etc.). In this article, I analyse Antoine Arnauld’s early interpretation of the passages in Descartes that refer to the issue of consciousness. I argue for two separate but interconnected claims. Firstly, I show that when Arnauld sets out to make a case for Descartes’ concept of cogitatio, he reads the central passages in light of some scholastic theories of cognition, in particular, the concept of ‘reflexio virtualis’ which, far from being a Cartesian invention, comes from the late scholastic discourse. Secondly, I argue that by talking about virtual reflection Arnauld provides an interpretation of Descartes’ views in terms of the intrinsic structure of the first-order thought – a reading which is still plausible, even by our contemporary standards.     

Kant on Acting from Juridical Duty

ABSTRACT

A much debated passage in the Metaphysics of Morals often leads commentators to believe that it is not possible to act from juridical duty. On the one hand, Kant says that all lawgiving includes an incentive ‘which connects a ground to determining choice to this action subjectively with the representation of the law’ (MM: 218). On the other hand, he claims that juridical lawgiving ‘does not include the incentive of duty in the law’ (MM: 219). The first claim seems to entail that agents can perform a juridical duty for the sake of that duty; the second seems to entail that agents cannot perform a juridical duty for the sake of that duty. This paper shows that it is possible to reconcile both passages and to claim that one can act from juridical duty in Kant’s terms. First, it gives an account of what can be called the paradox of juridical duties. Second, it discusses briefly how responses to the paradox remain somewhat unsatisfactory. Finally, it clarifies how agents can act with no other incentive but the actual juridical duty without endangering the Kantian morality-law divide.     

From Conceptual Analysis to Serious Metaphysics

Abstract

Habermas’s recent work in epistemology has been marked by a decisive rejection of his earlier epistemic conception of truth in which he understood truth as ‘what may be accepted as rational under ideal conditions’. Arguing that no ‘idealization of justificatory conditions’ can do justice to both human fallibility and the unconditional nature of truth, he has attempted to develop a realistic conception of truth that severs any conceptual link between truth and justification while respecting the epistemic relevance of justification for ascertaining the truth. But realizing this second goal has proved elusive for Habermas because he veers too close to a form of metaphysical realism in his epistemology. By contrast, Hilary Putnam’s recent turn to what he calls ‘natural realism’ is more successful in articulating a form of realism that, in taking its leave of an epistemic conception of truth, still manages to keep its distance from metaphysical realism.     

Reading On Certainty through the Lens of Cavell: Scepticism,Dogmatism and the ‘Groundlessness of our Believing’

Abstract

While Cavell is well known for his reinterpretation of the later Wittgenstein, he has never really engaged himself with post-Investigations writings like On Certainty. This collection may, however, seem to undermine the profoundly anti-dogmatic reading of Wittgenstein that Cavell has developed. In addition to apparently arguing against what Cavell calls ‘the truth of skepticism’ – a phrase contested by other Wittgensteinians – On Certainty may seem to justify the rejection of whoever dares to question one’s basic presuppositions. According to On Certainty, or so it seems, the only right response to someone with different certainties is a reproach like ‘Fool!’ or ‘Heretic!’. This article aims to show that On Certainty need not be taken to prove Cavell wrong. It explains that Wittgenstein, in line with the first two parts of The Claim of Reason, does not reject scepticism out of hand but rather questions the sceptic’s self-understanding. Using arguments from Part Three of The Claim, the article moreover argues that a confrontation with divergence calls for self-examination rather than self-righteousness. Precisely because Wittgenstein acknowledges ‘the groundlessness of our believing’ or, in Cavellian terms, ‘the truth of skepticism’, he is not the authoritarian thinker that some have taken him to be.     

First–Person Plural Legislature: Political Reflexivity and Representation*

Abstract

In the Social Contract Rousseau gives what could be called a philosophical rule of recognition for law in Modernity: a law is law if and only if ‘the whole people rules over the whole people’. Thus, he defines self-legislation as, at bottom, collective intentional action. I will first map out the speech act structure [LEX] underlying self-legislation on this account. In particular, I argue for a first person plural counterpart of the reflexive structure inherent to intentions generally: the notion of a collective self. Then I take issue with Bratman's analysis of shared intentional activity in terms of mutuality, submitting that it misses out on the specifically political presupposition involved in ‘doing something together’. I will show why ‘mutuality’ requires representation of the unity of a polity, and how this representation can take form without either external authority or mutual responsiveness.     

On Failing to be Cartesian: Reconsidering the ‘Impurity’ of Descartes’s Meditation

Abstract

This paper begins from the observation that in the Meditations, Descartes never achieves the ‘pure’, thoroughly decontextualized kind of thinking he famously promoted. Some commentators have used this observation to promote pure inquiry more diligently and to criticize Descartes for failing to achieve it. Other commentators have simply called for greater historical fairness and urged that we renew our efforts to understand how Descartes’s inquiry actually does operate. This paper, although sympathetic with this second group of commentators, argues that in revisiting the tensions between what Descartes actually accomplished and what he said he was trying to accomplish, we should see a contemporary lesson, not just better historical understanding. It is argued that in spite of the strong presence in his writings of the imagery of the ‘Cartesian’ ideal of a perfectly presuppositionless philosophical standpoint, not only does Descartes himself never become a Cartesian, but his own practice provides perhaps the best evidence against the very possibility of the Cartesian ‘project of pure inquiry’ to which he aspired.     

A Place for Porn in a Gay Spiritual Economy

Abstract

Long begins this article by posing the question, ‘What makes good gay porn?’ His reflections lead him to suggest that images of ‘good sex’, ‘real sex’, ‘hot sex’ point towards ideal forms of masculinity. Employing the Platonic linkage between the good, the true and the beautiful he argues that such ideal images lead towards the divine who constitutes ‘the authority of the truly ideal’. In this frame ‘good porn’ is not merely an escape from the present imperfection of life but a foretaste of eternal happiness in the face of its seeming impossibility.     

Between Causes and Reasons: Sellars,Hegel (and Lewis) on “Sensation”

ABSTRACT

This paper explores Sellars’ and Hegel’s treatment of ‘sensation’ – a notion that plays a central role in the reflections of both authors but which has garnered little scholarly attention. To disentangle the issues surrounding the notion and elaborate its role, function, and fate in their thought, I begin with a methodological question: what kind of philosophical argument leads Sellars and Hegel to introduce the concept of ‘sensation’ into their systems? Distinguishing between their two argumentative approaches, I maintain that Hegel offers what I broadly label a ‘transcendental’ argument for ‘sensation,’ which he presents in the Philosophy of Subjective Spirit and in the corresponding Lectures, whereas Sellars introduces the notion of sensation for what I term empirically ‘explanatory’ reasons. Next, I closely analyze Hegel’s and Sellars’ theories of sensation to produce a textually supported and conceptually coherent reading of their views on the notion. To clarify my methodological distinction and its stakes in Hegel’s and Sellars’ I will reference Lewis’ notion of the given.     

Intermingling and confusion

Abstract

An understanding of Descartes’ concept of ‘confusion’ is important both for making sense of his epistemological enterprise and for grasping his doctrine of the union of mind and body. An analysis of Descartes’ notion of confusion is offered which is grounded in the (more or less controversial) theses that confused thoughts are thoughts, that confusion is confusion by a thinker of one thought with another, and that confusion both can and should be avoided or ‘undone’. This analysis takes its rise from his contrast between ‘confused’ and ‘distinct’ : it exhibits confusion as a failure to distinguish between meanings of systematically ambiguous expressions. This failure is sometimes due to ‘bad intellectual habits’ which in his view ought to be broken, sometimes to ‘nature’ (where the confusion is in general beneficial to our welfare). Paradigmatically these are expressions which refer ambiguously to substances (i.e. mind and body) which are ‘really distinct’. Moreover, his ‘disambiguations’ indicate a central but neglected aspect of his aim in philosophizing: he can be seen as engaged in a moral project of ‘philosophical therapy’.     

Heidegger on Assertion,Method and Metaphysics

In Sein und Zeit Heidegger makes several claims about the nature of ‘assertion’ [Aussage]. These claims are of particular philosophical interest: they illustrate, for example, important points of contact and divergence between Heidegger's work and philosophical movements including Kantianism, the early Analytic tradition and contemporary pragmatism. This article provides a new assessment of one of these claims: that assertion is connected to a ‘present‐at‐hand’ ontology. I also indicate how my analysis sets the stage for a new reading of Heidegger's further claim that assertion is an explanatorily derivative phenomenon. I begin with a loose overview of Heidegger's position and then develop a sharper formulation of the key premises. I go on to argue that existing treatments of the supposed link between assertion and the ‘present‐at‐hand’ are unsatisfactory, and advance a new, ‘methodological’, interpretation of that link. Finally, I sketch the implications of my interpretation for the further claim that assertion is explanatorily derivative.     

Mental Causation and Searle’s Impossible Conception of Unconscious Intentionality

In my article I evaluate Searle’s account of mental causation, in particular his account of the causal efficacy of unconscious intentional states. I argue that top-down causation and overdetermination are unsolved problems in Searle’s philosophy of mind, despite his assurances to the contrary. I also argue that there are conflicting claims involved in his account of mental causation and his account of the unconscious. As a result, it becomes impossible to understand how unconscious intentional states can be causally efficacious. My conclusion will be that if Searle’s conception of unconscious intentionality is to play a genuine role in the causal explanation of human action, it needs to be rethought.     

Beyond the politics of positionality: deconstruction and feminism

Abstract

The article commences with a discussion of Derrida's alleged anti-feminist position. We argue that, given his distinction between ‘reactive’ and ‘maverick’ feminism, this is an over-simplification. A correlation is drawn between the latter form of feminism and deconstruction by showing that both maintain a relation to the ‘beyond’ of the established logocentric system. The second section of the article deals with the placing of woman in Derrida's Spurs. It is shown that Derrida affirms Nietzsche's idea of the ‘Dionysiac woman’ who is, like the maverick feminist, not totally determined within the phallogocentric system. Woman, in Derrida's reading, becomes that which is not fully determinable. We conclude that this undecidability, rather than hindering its political activity, helps feminism in dealing with the diversities within the movement.     

Home to men’s business and bosoms: philosophy and rhetoric in Francis Bacon’s Essayes

This article claims that today’s reading of Francis Bacon’s Essayes as a solely literary text turns upon philosophers’ having largely lost access to the renaissance culture which Bacon inherited, and the renaissance debates about the role of rhetoric in philosophy in which Bacon participated. The article has two parts. Building upon Ronald Cranes’ seminal contribution on the place of the Essayes in Bacon’s ‘great instauration’, Part 1 examines how the subjects of Bacon’s Essayes need to be understood as Baconian contributions to ‘morrall philosophye’ and ‘civile knowledge’, rather than rhetorical or poetic exercises. In Part 2, contesting the interpretations of Crane, Fish, Ferrari and others, I will argue that the Essayes’ striking rhetorical form needs to be conceptualized in light of Bacon’s renaissance account of the ‘duty and office’ of rhetoric in any moral and civil philosophy that would look to actively cure mental afflictions and cultivate the virtuous or canny conduct it extols. Bacon’s Essayes, in this light, are best understood as a legatee and transformation of the popular early modern genre of books of apothegms and maxims designed to guide conduct.     

Returning to experience – Dewey’s second mission to China

ABSTRACT

In this essay, as a philosophical exercise in exploring some of the underlying assumptions that serve as an interpretive context for classical Chinese philosophy, I will first follow Dewey’s philosophical turn from a ‘knowledge paradigm’ to an ‘experience paradigm’ in which he seeks to overcome the dualism between subject and object. Secondly, I will interpret Dewey’s Darwinian challenge to the notions of Aristotelian ‘species’ (eidos) and ‘teleology’ (telos) and their ‘universality.’ In so doing, Dewey sought to restore time, change, relationality, and particularity to our philosophical agenda, ideas that are all recommended by the cosmology of the first among the Chinese philosophical canons, the Book of Changes (Yijing易经). And finally, I will try to offer an interpretation of traditional Chinese philosophy as a science in a Deweyan sense.