This dissertation is a study of appetite in Plato’s Timaeus, Republic and Phaedrus. In recent research is it often suggested that Plato considers appetite (i) to pertain to the essential needs of the body, (ii) to relate to a distinct set of objects, e.g. food or drink, and (iii) to cause behaviour aiming at sensory pleasure. Exploring how the notion of appetite, directly and indirectly, connects with Plato’s other purposes in these dialogues, this dissertation sets out to evaluate these ideas. (...) By asking, and answering, three philosophically and interpretatively crucial questions, individually linked to the arguments of the dialogues, this thesis aims to show (i) that the relationship between appetite and the body is not a matter of survival, and that appetite is better understood in terms of excess; (ii) that appetite is multiform and cannot be defined in terms of a distinct set of objects; and (iii) that appetite, in Plato, can also pertain to non-sensory objects, such as articulated discourse. -/- Chapter one asks what the universe can teach us about embodied life. It argues that Plato, in the Timaeus, works with an important link between the universe and the soul, and that the account of disorder, irrationality and multiformity identifying a pre-cosmic condition of the universe provides a key to understanding the excessive behaviour and condition of a soul dominated by appetite. -/- Chapter two asks why the philosophers of the Republic’s Kallipolis return to the cave, and suggests that Plato’s notion of the noble lie provides a reasonable account of this. By exploring the Republic’s ideas of education, poetry and tradition, it argues that appetite – a multiform and appearance oriented source of motivation – is an essential part of this account. -/- Chapter three asks why Socrates characterizes the speeches of the Phaedrus as deceptive games. It proposes that this question should be understood in the light of two distinctions: one between playful and serious discourse and one between simple and multiform. It argues that the speeches of the Phaedrus are multiform games, and suggests that appetite is the primary source of motivation of the soul addressed, personified by Phaedrus. -/- . (shrink)

Against the background of a conventionalist theory, and staged as a defense of a naturalistic notion of names and naming, the critique of language developed in Plato’s Cratylus does not only propose that human language, in contrast to the language of the gods, is bound to the realm of myth and lie. The dialogue also concludes by offering a set of reasons to think that knowledge of reality is not within the reach of our words. Interpretations of the dialogue’s long (...) etymological sections often neglect this critique and tend to end up with an overly optimistic assessment of the theory of language on offer. In the light of one of the dialogue’s central etymological accounts, Socrates’ etymology of the name Hermes, this paper discusses two recent and influential versions of such a view: David Sedley’s theory of onomatopoetic encapsulation and Franco Trivigno’s qualified referentialism. It argues that the complex relation between language and reality expressed in the Cratylus cannot be exhaustively captured by either of these theories because Plato considers all names to be semantically underdetermined until they are put to use. It suggests that Plato rather works with a functionalistic notion of names and naming, and that the dialogue’s account of natural and correct naming is to be understood in these terms. (shrink)

Plato’s Protagoras contains, among other things, three short but puzzling remarks on the media of philosophy. First, at 328e5–329b1, Plato makes Socrates worry that long speeches, just like books, are deceptive, because they operate in a discursive mode void of questions and answers. Second, at 347c3–348a2, Socrates argues that discussion of poetry is a presumptuous affair, because, the poems’ message, just like the message of any written text, cannot be properly examined if the author is not present. Third, at 360e6–361d6, (...) it becomes clear that even if the conversation between Socrates and Protagoras was conducted by means of short questions and answers, this spoken mode of discourse is problematic too, because it ended up distracting the inquiry from its proper course. As this paper 2 sets out to argue, Plato does not only make Socrates articulate these worries to exhibit the hazards of discursive commodifi cation. In line with Socrates’ warning to the young Hippocrates of the dangers of sophistic rhetoric, and the sophists’ practice of trading in teachings, they are also meant to problematize the thin line between philosophical and sophistical practice. By examining these worries in the light of how the three relevant modes of discourse are exemplifi ed in the dialogue, this paper aims to isolate and clarify the reasons behind them in terms of deceit, presumptuousness and distraction; and to argue that these reasons cast doubts on the common assumption that the dialogue’s primary aim is to show how sophistical rhetoric must succumb to Socratic dialectic. (shrink)

At 252e1 to 253c9 in Plato’s Sophist, the Eleatic Visitor explains why philosophy is a science. Like the art of grammar, philosophical knowledge corresponds to a generic structure of discrete kinds and is acquired by systematic analysis of how these kinds intermingle. In the literature, the Visitor’s science is either understood as an expression of a mature and authentic platonic metaphysics, or as a sophisticated illusion staged to illustrate the seductive lure of sophistic deception. By showing how the Visitor’s account (...) of the science of philosophy is just as comprehensive, phantasmatic and self-concealing as the art of sophistry identified at the dialogue’s outset, this paper argues in favor of the latter view. (shrink)

Guided by the bold ambition to reexamine the nature of philosophy, questions about the foundations and origins of Plato’s dialogues have in recent years gained a new and important momentum. In the wake of the seminal work of Andrea Nightingale and especially her book Genres in Dialogue from 1995, Plato’s texts have come to be reconsidered in terms of their compositional and intergeneric fabric. Supplementing important research on the argumentative structures of the dialogues, it has been argued that Plato’s philosophizing (...) cannot be properly assessed without considering its intellectual debts. By detailed examinations of the practical, generic and textual origins of the dialogues, it has been shown how Plato’s chosen form of philosophical inquiry is deeply influenced by traditional forms of poetry, rhetoric, sophistry, and even medicine... (shrink)

Constitutivism explains norms in terms of their being constitutive of agency, actions, or certain propositional attitudes. However, the shmagency objection says that if we can be shmagents – like agents, minus the norm-explaining features of agency – we can avoid the norms, so the explanation fails. This paper extends this objection, arguing that constitutivists about practical norms suffer from it despite their recent attempts to solve it. The standard response to the objection is that it is self-defeating for agents to (...) become shmagents. I agree, but the response ignores the possibility of shmagents who consider whether to be agents while already standing outside agency. Another response says that we ought to be agents because agency is, in some sense, normatively valuable, and if so, we can explain norms in terms of this valuable form of agency. But then the norms that our constitutions are supposed to explain are underdetermined because it is unclear how much we ought to care about this value. I conclude that the shmagency objection has yet to be answered. (shrink)

In recent discussions of the Humean Theory of Motivation (HTM), several authors – not to mention other philosophers around the proverbial water cooler – have appealed to the simplicity of the theory to defend it. But the argument from simplicity has rarely been explicated or received much critical attention – until now. I begin by reconstructing the argument and then argue that it suffers from a number of problems. Most importantly, first, I argue that HTM is unlikely to be simpler (...) than even close competing theories, and second, it is unlikely that a plausible version of the theory will be very simple. Moreover, I argue that a convincing case for HTM is likely to have to show that it is more virtuous than defenders have done so far. (shrink)

Realists about group agency, according to whom corporate agents may have mental states and perform actions over and above those of their individual members, think that individual agents may switch between participating in individual and corporate agency. My aim is, however, to argue that the inescapability of individual agency spells out a difficulty for this kind of switching – and, therefore, for realism about corporate agency. To do so, I develop Korsgaard's notion of plight inescapability. On my take, it suggests (...) that individual agents are continuously faced with fully exercising their own individual agency (absent external limits at the time of its exercise). But then individual agents may not switch to acting as members of corporate agents, in the sense of taking on irreducible mental states that differ from their own. As it nevertheless is possible to participate fully in the action of a corporate entity, this incompatibility between individual and corporate mental states suggests a challenge for group agent realism. (shrink)

A debate has recently appeared regarding whether non-naturalism is better than other metaethical views at explaining moral progress. I shall take the occasion of this debate to present a novel debunking dilemma for moral non-naturalists, extending Sharon Street's Darwinian one. I will argue that moral progress indicates that our moral attitudes tend to reflect contingent sociocultural and psychological factors. For non-naturalists, there is then either a relation between these factors and the moral facts, non-naturalistically construed, or there is not. If (...) there is no relation, the contingent factors are unlikely to lead to moral knowledge. If there is a relation, they must be likely to lead to non-naturalist-style moral knowledge, but no theoretically virtuous explanation of moral progress is likely to accommodate non-naturalist commitments. It follows that non-naturalist moral realism cannot explain our moral knowledge. I call this a contingentist challenge to non-naturalism. (shrink)

I argue against group agent realism, or the view that groups have irreducible mental states. If group agents have irreducible mental states, as realists assume, then the best group agent realist explanation of corporate agents features only basic mental states with at most one motivational function each. But the best group agent realist explanation of corporate agents does not feature only basic mental states with at most one motivational function each. So corporate agents lack irreducible mental states. How so? I (...) defend the conditional with an argument from disagreement. On cognitivist approaches to desire, desires function to both motivate and represent the world. Yet such desires are subject to a significant amount of disagreement. Reflection on the folk-psychological properties of desire and belief suggest that this disagreement is better explained by a non-cognitivist approach to desire where they do not have both functions. I then defend the claim that realists are committed to at least some cognitivist motivational states. Using the example of fire brigades, I argue that the best realist explanation of group agents involves mental states with both representational and motivational functions. By modus tollens, corporations then lack irreducible mental states, period. (shrink)

How should we understand the relation between corporate agency, corporate moral agency and corporate moral patienthood? For some time, corporations have been treated as increasingly ontologically and morally sophisticated in the literature. To explore the limits of this treatment, I start off by redeveloping and defending a reductio that historically has been aimed at accounts of corporate agency which entail that corporations count as moral patients. More specifically, I argue that standard agents are due a certain type of moral concern, (...) but corporate agents are not due that type of concern, so they are not agents of, at least, the standard type. Diagnosis: because corporations plausibly lack qualia, they are ‘zombie agents’ that mimic real agents. This explains why they are neither standard agents nor standard moral patients: they are not standard agents because they lack mental states, and because they lack experiences, they are, at best, morally notable rather than morally respectable. However, I then argue that we nevertheless have instrumental reasons to include them in our moral responsibility practices, both because that is what notability involves and bluffingly, and both when it comes to treating them as moral agents and as moral patients. Hence, we may treat corporations as part of our moral responsibility practices to a limited extent anyway. (shrink)

It is often thought that desire-based versions of reasons internalism, according to which our practical reasons depend on what we desire, are committed to denying that we have any categorical reasons. I shall argue, however, that such theories are committed to a universal desire which gives rise to an unexpected categorical reason – a reason to know our surroundings. I will arrive at this conclusion by using Fichte’s argument for thinking that security from unpredictable and powerful forces of nature is (...) constitutive of agency. Fichte thinks this is the case because we ought to aim at knowledge of our surroundings, and such environments uniquely facilitate it. I show that his argument fails, but the point that we ought to aim at – or desire – such knowledge is fundamentally sound. This aim can then be leveraged to generate a categorical reason when embedded in an account of agency typically embraced by internalists. (shrink)

Argues that reasons internalism, suitably understood, explains categorical reasons for us to cooperate with each other. The norms we then cooperate to satisfy can lie at the heart of legal systems, yielding unexpected implications in the philosophy of law.

I will discuss the relationship between physicalism and classical Big Bang Cosmology, and argue that the physicalist must hold to the notion that the Universe came into being out of literal nonbeing with no cause, if this person is to hold to classical Big Bang Cosmology. If my argument is sound, then it entails that a physicalist must do this in order to be consistent with Big Bang cosmology, or either give up physicalism. Theism, on the other hand, does not (...) require that it is possible that being can arise from nonbeing. One may then argue that theism is to be prefered over physicalism, since it is arguably simpler in its assumptions on this question. This may therefore be of interest to Natural (a)Theology. (shrink)

Review of Ryan Muldoon's book Social Contract Theory for a Diverse World: Beyond Tolerance (in Swedish).

Review of Ingmar Persson's book From Morality to the End of Reason (in Swedish).

At the heart of Anders Pettersson’s 2017 book, The Idea of a Text and the Nature of Textual Meaning, is his proposed “cluster” definition of a textual work. On this view, a text is a cluster of three kinds of objects: all the physical exemplars of the work, the work’s meaning, and the complex signs that convey that meaning. Pettersson contrasts this with the “ordinary conception” of a text, wherein a text is a unitary object made of the (...) signs and meaning, and each exemplar is an instance of the supervening textual work. The cluster definition is preferable because it is able to overcome contradictions plaguing the ordinary conception and its competitors. This cluster conception of a textual work is both original and deserving of more critical attention. Pettersson not only motivates the view well through his consideration of key examples, but deftly handles the obvious objections. Although the cluster conception is revisionary of our ordinary conception, he makes a strong case. However, I do not focus here on the heart of Pettersson’s work but on something akin to its spleen; Pettersson’s criticism of David Davies’ “Pragmatic Constraint” (PC) on the ontology of artworks. (shrink)

Erik Olof Burman (1845–1929) was professor of practical philosophy at the University of Uppsala, Sweden, between 1896 and 1910. In 1879 he published a long essay entitled ”Om den nyare italienska filosofien” (”On recent Italian philosophy”). About half the essay is devoted to the philosophical system of Antonio Rosmini (1797–1855), the second half to that of Vincenzo Gioberti (1801–1852). The text is mainly descriptive, apparently aiming at informing Swedish colleagues about the situation in Italy. However, there are also passages (...) revealing the rationalist-idealist subjectivism of Burman himself as well as his considering Rosmini’s ontology too objectivistic and Gioberti’s idealism insufficiently coherent. A preliminary translation of Burman’s essay into Italian is presented. -/- Erik Olof Burman (1845–1929) fu professore di Filosofia Pratica all’Università di Uppsala negli anni 1896–1910. New 1879 publicò un saggio intitolato ”Om den nyare italienska filosofien” (“Sulla filosofia italiana recente”). Quasi metà di questo lavoro si concentra sul sistema di Antonio Rosmini (1797–1855); la seconda parte verte anzitutto invece su quello di Vincenzo Gioberti (1801–1852). Il testo è principalmente descrittivo, ovviamente mirante a informare filosofi svedesi sulle posizioni attuali in Italia. Vi si trovano anche però commenti sparsi indicanti il razialismo-idealismo soggetivo di Burman stesso e considerazioni riguardo a come egli consideri l’ontologia di Rosmini troppo oggettiva e l’idealismo di Gioberti insufficientemente coerente. Riflettendo l’immagine della filosofia italiana del IX secolo in uno specchio straniero, il lavoro potrebbe essere di un certo valore informativo per moderni filosofi e storici italiani. Per questa ragione una traduzione preliminare del saggio di Burman è presentata. (shrink)

From 1965, the Swedish penal law does not require accountability as a condition for criminal responsibility. Instead, severely mentally disordered offenders are sentenced to forensic psychiatric care. The process that led to the present legislation had its origins in a critique of the concept of accountability that was first launched 50 years earlier by the founding father of Swedish forensic psychiatry, Olof Kinberg. The concept severe mental disorder is part of the Criminal Code as well as the Compulsory Mental (...) Act. The medical conditions for being sentenced to forensic psychiatric care are supposed to be the same as those for being admitted to involuntary psychiatric care. What these conditions are is not regulated in any law. For the guidance of the courts and others, there is a collection of examples in the government bill drafting the legislation in question. On the basis of these examples the content of the concept of severe mental disorder is chiselled out. However, the purposes of imposing penal law sanction and admitting someone to psychiatric care are not the same, and therefore the content of the concept severe mental disorder is bound to differ accordingly. Severe mental disorder is a legal concept that masks as a psychiatric one. In its applications in penal law, the court determines its content. But for the forensic psychiatrist it is more natural to interpret the term as a medical one. This creates a tension that has led to several controversies in recent criminal cases in Sweden. The best way to alleviate the situation is to discard the concept of severe mental disorder from criminal law. This will allow for a better separation of the roles of the psychiatrist and the court. (shrink)