In my reply to Boyle, Rosenthal, and Tumulty, I revisit my view of avowals’ security as a matter of a special immunity to error, their character as intentional expressive acts that employ self-ascriptive vehicles, Moore’s paradox, the idea of expressing as contrasting with reporting and its connection to showing one’s mental state, and the ‘performance equivalence’ between avowals and other expressive acts.

An argument is developed for the conclusion that certain neurological conditions and disorders are directly relevant for understanding the self?'s embodiment and the ownership of conscious experience enjoyed by such an embodied self. Since these neurological conditions and disorders provide evidence that there can be shifts of, and compromises to, ownership, they help identify neural substrates and realizers of such ownership. However, even if recent neuroimaging and neuropsychological nominees for neural substrates of ownership unity are core realizers of ownership, they (...) are not its total realizers. Implications of the distinction between core and total realizers are discussed. (shrink)

This paper is a concise survey of recent expressivist theories of discourse, focusing on the ethical case. For each topic discussed recent trends are summarised and suggestions for further reading provided. Issues covered include: the nature of the moral attitude; ‘hybrid’ views according to which moral judgements express both beliefs and attitudes; the quasi-realist programmes of Simon Blackburn and Allan Gibbard; the problem of creeping minimalism; the nature of the ‘expression’ relation; the Frege-Geach problem; the problem of wishful thinking; the (...) role of moral intuitions; expressivism in aesthetics. (shrink)

Groups behave in a variety of ways. To show that this behavior amounts to action, it would be best to fit it into a general account of action. However, nearly every account from the philosophy of action requires the agent to have mental states such as beliefs, desires, and intentions. Unfortunately, theorists are divided over whether groups can instantiate these states—typically depending on whether or not they are willing to accept functionalism about the mind. But we can avoid this debate. (...) I show how a more general view of action captures what is central to action without mentioning mental states, and I argue that a group’s members can fulfill the role in group action that mental states play in our actions. Group behavior is explicable in terms of reasons, regardless of whether the group itself cognizes those reasons. After discussing the kind of reasons at issue and arguing that groups can act in light of them without minds, I assess how this account bears on the question of group responsibility. (shrink)

It is a common intuition that I am in a better position to know my own mental states than someone else's. One view that takes this intuition very seriously is Neo-Expressivism, providing a “non-epistemic” account of first-person privilege. But some have denied that we enjoy any principled first-person privilege, as do those who have the Third-Person View, according to which there is no deep difference in our epistemic position with regard to our own and others' mental states. Despite their apparently (...) deep differences, I argue that Neo-Expressivism and the Third-Person View differ in their location of first-person privilege. This difference in the source of first-person privilege allows the key elements of each of these views to be compatible, and can even be combined into a single view about the nature of introspection and self-knowledge. The compatibility of these two views that otherwise appear to be in direct opposition is methodologically significant, highlighting several dialectical lessons that clar.. (shrink)

Ordinarily when someone tells us something about her beliefs, desires or intentions, we presume she is right. According to standard views, this deferential trust is justified on the basis of certain epistemic properties of her assertion. In this paper, I offer a non-epistemic account of deference. I first motivate the account by noting two asymmetries between the kind of deference we show psychological self-ascriptions and the kind we grant to epistemic experts more generally. I then propose a novel agency-based account (...) of deference. Drawing on recent work on self-knowledge, I argue that a person normally has a distinctive type of cognitive agency; specifically she is able to constitute her psychological attitudes by making judgments about what they ought to be. I then argue that a speaker expresses this agentive authority when she self-ascribes a psychological attitude and this is what justifies deferentially trusting what she says. Because the notion of expression plays a central role in this account, I contrast it with recent neo-expressivist theories. (shrink)

This paper is divided into two parts. In Section 1, I explore and defend a “regulative view” of folk-psychology as against the “standard view”. On the regulative view, folk-psychology is conceptualized in fundamentally interpersonal terms as a “mind-making” practice through which we come to form and regulate our minds in accordance with a rich array of socially shared and socially maintained sense-making norms. It is not, as the standard view maintains, simply an epistemic capacity for coming to know about the (...) mental states and dispositions already there. Importantly, the regulative view can meet and beat the standard at its own epistemic game. But it also does more. In Section 2, I show how the regulative view makes progress on two other problems that remain puzzling on the standard view: the problem of “first-person authority” – accounting for the special features of self-knowledge; and the problem of “reactive.. (shrink)

Some self-ascriptions of belief, desire and other attitudes exhibit first-person authority. The aim here is to offer a novel account of this kind of first-person authority. The account is a development of Robert Gordon's ascent routine theory but is framed in terms of our ability to bring it about that others know of our attitudes via speech acts which do not deploy attitudinal vocabulary but which nonetheless ‘show’ our attitudes to others. Unlike Gordon's ascent routine theory, the theory readily applies (...) to attitudes other than belief, avoids a need to appeal to processes of making up one's mind, and does not rest upon a distinction between ‘outward looking’ and ‘inward looking’ processes. (shrink)

Intention Cognitivism – the doctrine that intending to V entails, or even consists in, believing that one will V – is an important position with potentially wide-ranging implications, such as a revisionary understanding of practical reason, and a vindicating explanation of 'Practical Knowledge'. In this paper, I critically examine the standard arguments adduced in support of IC, including arguments from the parity of expression of intention and belief; from the ability to plan around one's intention; and from the explanation provided (...) by the thesis for our knowledge of our intentional acts. I conclude that none of these arguments are compelling, and therefore that no good reason has been given to accept IC. (shrink)

Contextualists and assessment relativists neglect the expressive dimension of assertoric discourse that seems to give rise to faultless disagreement. Discourse that generates the intuition makes public an attitudinal conflict, and the affective -expressive dimension of the contributing utterances accounts for it. The FD-phenomenon is an effect of a public dispute generated by a sequence of expressing opposite attitudes towards a salient object or state of affairs, where the protagonists are making an attempt to persuade the other side into joining the (...) other’s camp. (shrink)

I argue that a variety of influential accounts of self-knowledge are flawed by the assumption that all immediate, authoritative knowledge of our own present mental states is of one basic kind. I claim, on the contrary, that a satisfactory account of self-knowledge must recognize at least two fundamentally different kinds of self-knowledge: an active kind through which we know our own judgments, and a passive kind through which we know our sensations. I show that the former kind of self-knowledge is (...) in an important sense fundamental, since it is intimately connected with the very capacity for rational reflection, and since it must be present in any creature that understands the first-person pronoun. Moreover, I suggest that these thoughts about self-knowledge have a Kantian provenance. (shrink)

In this paper, I present a dilemma for neo-expressivist accounts of self-consciousness. Such accounts are united by the idea that we can elucidate self-consciousness by appreciating the thought that some self-ascriptions both function as expressions and are truth-evaluable statements. The dilemma, I argue, is that the neo-expressivists either have to accept a circular element into their accounts or else the accounts lose their appeal. I recommend embracing circularity and argue that this is a case where circularity—far from being a failure—is (...) a precondition for a successful account. This is because “self-consciousness” and “expression” are mutually dependent concepts. (shrink)

Contemporary discussions of self-knowledge share a presupposition to the effect that the only way to vindicate so-called first-person authority as understood by our folk-psychology is to identify specific “good-making” epistemic features that render our self-ascriptions of mental states especially knowledgeable. In earlier work, I rejected this presupposition. I proposed that we separate two questions: How is first-person authority to be explained? What renders avowals instances of a privileged kind of knowledge?In response to question, I offered a neo-expressivist account that, I (...) argued, is compatible with a variety of non-deflationary, substantive answers to question. Here I re-evaluate the relative merits of the neo-expressivist account in light of some recent attempts to capture first-person authority by appealing to the so-called transparency of mental self-attributions. I then canvass two recent appeals to transparency that give priority to question. Bearing in mind.. (shrink)

Suppose, as I stare at a glass in front of me, I say or think: There.

My thesis centres on the question of whether imaginative states can give rise to knowledge - including whether, and the extent to which, imaginative states can justify beliefs. Across seven chapters, I answer that imaginative states can indeed give rise to knowledge. The first and final chapters introduce and summarise the thesis. In the second chapter, I ask both what different cases of imagining have in common and what sets them apart from other kinds of mental states. In the third (...) chapter, I set out two key challenges that any theory of knowledge by imagination should respond to. The voluntarism challenge asks how imagination can play an evidential role since its content can be voluntarily controlled. The reliability challenge asks whether imaginative states are reliable enough to produce knowledge. I explain what these challenges involve and why they are distinctive, and assess how existing theories of knowledge by imagination could respond to them. I then evaluate the effectiveness of each response. In Chapter 4, I focus on a particular theory of justification - Phenomenal Conservatism, which says that what we are justified in believing is what seems to us to be the case. On the face of it, such a theory appears to exclude imagination as a source of justification. However, I will show how an advocate of Phenomenal Conservatism can include justification by imagination in their model after all. Thereafter in Chapter 5, I ask whether imaginative states can give rise to a particular kind of knowledge: self-knowledge. I look at inward-looking, outward-looking and expressivist theories of self-knowledge. I close Chapter 5 by concluding that all three of these theories can explain how imaginative states can help us acquire self-knowledge. Then in Chapter 6, I turn to see how the Imagination Model of Dreams, which states that dreaming is a kind of imagining, faces a certain challenge if imagination can give rise to knowledge. However, I will show how the imagination model of dreams can be made compatible with justification by imagination, such that we do not have to choose between giving up on justification by imagination or giving in to the sceptic, thus also rescuing the safety of our everyday knowledge. (shrink)

The Linda paradox is a key topic in current debates on the rationality of human reasoning and its limitations. We present a novel analysis of this paradox, based on the notion of verisimilitude as studied in the philosophy of science. The comparison with an alternative analysis based on probabilistic confirmation suggests how to overcome some problems of our account by introducing an adequately defined notion of verisimilitudinarian confirmation.

In this dissertation, I reconcile our knowledge of our own minds with philosophical naturalism. Philosophers traditionally hold that our knowledge of our own minds is especially direct and authoritative in comparison with other domains of knowledge. I introduce the subject in the first chapter. In the second and third chapters, I address the idea that we know our own minds directly. If self-knowledge is direct, it must not be grounded on anything more epistemically basic. This creates a puzzle for all (...) epistemologists. For the naturalist, the puzzle is especially tricky. To say that self-knowledge has no epistemic ground threatens the naturalist's ability to understand it as psychologically real. I argue that the idea that self-knowledge is direct is not well motivated and that models of direct self-knowledge have fundamental problems. In the fourth and fifth chapters, I examine first-person authority. I distinguish between epistemic authority, or being in a better position than others to know, and non-epistemic authority, or being immune to challenge according to some conventional norm. I argue that we have only limited epistemic authority over our own minds. I then consider whether there may be an interesting non-epistemic authority attached to the first-person perspective. This would locate first-person authority in connection with our responsibility for our own minds. I argue that this sort of authority may exist, but is unlikely to threaten naturalism without further anti-naturalist commitments in the philosophy of mind. In the final two chapters, I explore the possibility that the underlying disagreements between naturalists and anti-naturalists are about the nature of belief. I consider what failures of self-knowledge might demonstrate about the nature of belief. I show how, with the proper understanding of belief, a theory of self-knowledge can assuage some of these worries. Having adopted a conception of belief that makes sense for philosophy and empirical psychology, I outline a positive theory of self-knowledge and suggest directions for future research. (shrink)

According to expressivism about avowals, the meaning of typical self-ascriptions of mental states is a matter of expressing an attitude, rather than describing a state of affairs. Traditionally, expressivism has been glossed as the view that, qua expressions, avowals are not truth-evaluable. Contemporary neoexpressivists like Finkelstein and Bar-On have argued that avowals are expressions, and truth-evaluable besides . In contrast, this paper provides a defence of the view that avowals are, qua expressions, truth-evaluable. This defence is based on an argument (...) from disagreement, to the effect that an adequate explanation of the existence of disagreement involving both cases of avowals and cases of nonlinguistic expression (like winces) supports a view according to which genuine (sincere, truthful) expression is what truth amounts to in avowals. (shrink)

A central feature in contemporary discussions of selfknowledge concerns the epistemic status of mental selfascriptions, such as “I have toothache” or “I believe that p”. The overall project of such discussions is to provide an account of the special status of mental self-ascriptions vis-à-vis other knowledge-claims, including ascriptions of mental states to others. In this respect, two approaches have gained currency in contemporary philosophy. Some authors have focused on the notion of expression, stressing that self-ascriptions are expressions of one’s mental (...) life; whereas others have singled out the notion of transparency as crucial, since self-knowledge involves self-beliefs, and the latter are transparent to one’s available evidence. This critical notice explores one instance of each approach, in order to assess their prospects of success. It concludes that both approaches fail to articulate an account that satisfactorily accommodates the first-person component in the notion of self-knowledge. (shrink)