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What is the relation between what we ought to do, on the one hand, and our epistemic access to the ought-giving facts, on the other? In assessing this, it is common to distinguish ‘objective’ from ‘subjective’ oughts. Very roughly, on the objectivist conception what an agent ought to do is determined by ought-giving facts in such a way that does not depend on the agent’s beliefs about, or epistemic access to, those facts; whereas on the subjectivist conception, what an agent ought to do depends on his beliefs. This paper defends the need for, and explicates, a third category of ‘ought’: ‘warranted oughts’. Section 1 introduces the distinction between objective and subjective ‘oughts’. Sections 2–3 draw attention to some serious problems with each. Section 4 examines, though rejects, a recent attempt to replace subjective ‘oughts’ with objective ‘wide-scope oughts’ operating on belief-action combinations. Section 5 explicates the notion of a warranted ‘ought’ and defends the account against some possible objections. The resulting a picture is one in which an adequate analysis of practical normativity requires both objective and warranted ‘oughts’. Section 6 concludes by responding to a worry about countenancing both.
相似文献In Experiment 2 it was shown that prior training on such a conditional discrimination enhanced the subsequent context specificity of simple conditioning relative to control groups of animals for whom the prior training had not been conditional. Experiment 3 showed that a reversal of the significance of one pair of discriminative stimuli produced no spontaneous reversal in performance to a second, target, pair.
The pattern of results is best accounted for by an analysis of contextual conditional discrimination learning in terms of stimulus configurations and offers no support for the notion that rats may learn a general conditional rule or set. 相似文献