In metaethics, evolutionary debunking arguments combine empirical and epistemological premises to purportedly show that our moral judgments are unjustified. One objection to these arguments has been to distinguish between those judgments that evolutionary influence might undermine versus those that it does not. This response is powerful but not well understood. In this paper I flesh out the response by drawing upon a familiar distinction in the natural sciences, where it is common to distinguish folk judgments from theoretical judgments. I argue (...) that this in turn illuminates the proper scope of the evolutionary debunking argument, but not in an obvious way: it is a very specific type of undermining argument that targets those theories where theoretical judgments are inferred merely from folk judgments. One upshot of this conclusion is that it reveals a verboten methodology in metaethics. The evolutionary debunking argument is therefore much less powerful than its proponents have supposed, but it nevertheless rules out what is perhaps a common way of attempting to justify moral judgments. (shrink)

On explanationist accounts of genealogical debunking, roughly, a belief is debunked when its explanation is not suitably related to its content. We argue that explanationism cannot accommodate cases in which beliefs are explained by factors unrelated to their contents but are nonetheless independently justified. Justification-specific versions of explanationism face an iteration of the problem. The best account of debunking is a probabilistic account according to which subject S’s justification J for their belief that P is debunked when S learns that (...) J is no more likely to be true on the hypothesis that P than on the hypothesis that ¬P. The probabilistic criterion is fully general, applying not only to cases where the learned undercutting defeater is a proposition about our beliefs or other mental states but to any case of undercutting defeat, providing the grounds for a debunking argument against the existence of a special, metacognitive debunking principle. (shrink)

Moral realism faces a well known genealogical debunking challenge. I argue that the moral realist’s best response may involve abandoning metaphysical naturalism in favor of some form of axiarchism—the view, very roughly, that the natural world is “ordered to the good.” Axiarchism comes in both theistic and non-theistic forms, but all forms agree that the natural world exists and has certain basic features because it is good for it to exist and have those features. I argue that theistic and non-theistic (...) forms of axiarchism are better positioned than metaphysical naturalism to avoid two commitments that a moral realist should seek to avoid: that the correctness of our moral beliefs is a major coincidence, and that there is a complete explanation of our moral beliefs that does not mention any moral truths. (shrink)

Genealogies of belief have dominated recent philosophical discussions of genealogical debunking at the expense of genealogies of concepts, which has in turn focused attention on genealogical debunking in an epistemological key. As I argue in this paper, however, this double focus encourages an overly narrow understanding of genealogical debunking. First, not all genealogical debunking can be reduced to the debunking of beliefs—concepts can be debunked without debunking any particular belief, just as beliefs can be debunked without debunking the concepts in (...) terms of which they are articulated. Second, not all genealogical debunking is epistemological debunking. Focusing on concepts rather than beliefs brings distinct forms of genealogical debunking to the fore that cannot be comprehensively captured in terms of epistemological debunking. We thus need a broader understanding of genealogical debunking, which encompasses not just epistemological debunking, but also what I shall refer to as metaphysical debunking and ethical debunking. (shrink)

Evolutionary debunking arguments purport to show that, if moral realism is true, all of our moral beliefs are unjustified. In this paper, I respond to two of the most enduring objections that have been raised against these arguments. The first objection claims that evolutionary debunking arguments are self-undermining, because they cannot be formulated without invoking epistemic principles, and epistemic principles are just as vulnerable to debunking as our moral beliefs. I argue that this objection suffers from several defects, the most (...) serious of which is that it has the unpalatable consequence that we should never revise our moral beliefs in response to evidence that our capacity for normative cognition is globally impaired. The second objection, which comes to us from Katia Vavova, claims that evolutionary debunking arguments are doomed to fail, because they attempt to show that our moral beliefs are unreliable without making any assumptions about the nature of morality, and this is impossible. I argue, to the contrary, that the etiological higher-order evidence cited by debunking arguments can give us good reason to think that our moral beliefs are unreliable, even if we make no assumptions about what morality is like. (shrink)

In “The Evolutionary Debunking of Quasi-Realism,” Neil Sinclair and James Chamberlain present a novel answer that quasi-realists can pro-vide to a version of the reliability challenge in ethics—which asks for an explanation of why our moral beliefs are generally true—and in so doing, they examine whether evolutionary arguments can debunk quasi-realism. Although reliability challenges differ from EDAs in several respects, there may well be a connection between them. For the explanatory premise of an EDA may state that a particular theory (...) of beliefs of a certain kind does not, or cannot, provide a plausible account of why those beliefs might be generally true, and its epistemic premise may state that, if that is the case, then the beliefs in question have a negative epistemic status or the theory is false inasmuch as, if it were true, it would lead to those beliefs having such a negative epistemic status. The quasi-realist can answer the reli-ability challenge by claiming that, when we form our moral beliefs through a process of well-informed impartial reflection, we form them in response to the non-moral features of things on which depend the moral features they have. Hence, when we form beliefs by means of such a process, we are most likely forming true moral beliefs. (shrink)

There is an ever-growing literature on what exactly the condition or criterion is that enables some (but not all) debunking arguments to undermine our beliefs. In this paper, I develop a novel schema for debunking argumentation, arguing that debunking arguments generally have a simple and valid form, but that whether or not they are sound depends on the particular aetiological explanation which the debunker provides in order to motivate acceptance of the individual premises. The schema has three unique features: (1) (...) it satisfies important desiderata for what any acceptable account of debunking would have to look like; (2) it is consistent with the inductively supported claim that there is no special debunking principle; and (3) it coheres with the plausible claim that what makes debunking arguments unique is that they rely on so-called genealogies for the justification of their premises. (shrink)

Debunking arguments in ethics contend that our moral beliefs have dubious evolutionary, cultural, or psychological origins—hence concluding that we should doubt such beliefs. Debates about debunking are often couched in coarse-grained terms—about whether our moral beliefs are justified or not, for instance. In this paper, I propose a more detailed Bayesian analysis of debunking arguments, which proceeds in the fine-grained framework of rational confidence. Such analysis promises several payoffs: it highlights how debunking arguments don’t affect all agents, but rather only (...) those agents who updated on their intuitions using a specific range of evidentiary weights; it underscores how the debunkers shouldn’t conclude that we should reduce confidence beyond some threshold, but rather only that we should reduce confidence by some amount; and it proposes a method of integrating different kinds of evidence—about the kinds of epistemic flaws at play, about the different possible origins of our moral beliefs, about the background normative assumptions we’re entitled to make—in order to arrive at a rational moral credence in light of debunking. (shrink)

Fifteen years ago, Sharon Street and Richard Joyce advanced evolutionary debunking arguments against moral realism, which purported to show that the evolutionary history of our moral beliefs makes moral realism untenable. These arguments have since given rise to a flurry of objections; the epistemic principles Street and Joyce relied upon, in particular, have come in for a number of serious challenges. My goal in this paper is to develop a new account of evolutionary debunking which avoids the pitfalls Street and (...) Joyce encountered and responds to the most pressing objections they faced. I begin by presenting a striking thought experiment to serve as an analogy for the evolution of morality; I then show why calibrationist views of higher-order evidence are crucial to the evolutionary debunking project; I outline a new rationale for why finding out that morality was selected to promote cooperation suggests that our moral judgments are unreliable; and I explain why evolutionary debunking arguments do not depend on our having a dedicated faculty for moral cognition. All things considered, I argue, evolutionary debunking arguments against moral realism are on relatively secure footing – provided, at least, that we accept a calibrationist account of higher-order evidence. (shrink)

Several anti-debunkers have argued that evolutionary explanations of our moral beliefs fail to meet a necessary condition on undermining defeat called modal security. They conclude that evolution, therefore, does not debunk our moral beliefs. This article shows that modal security is false if knowledge is virtuous achievement. New information can undermine a given belief without providing reason to doubt that that belief is sensitive or safe. This leads to a novel conception of undermining defeat, and it shows that successful debunking (...) of moral realism is possible. (shrink)

In this paper, we propose a defence of Value Realism that relies on the unusual combination of Values Realism with Sentimentalism. What this account, which we call “Sentimental Realism”, holds, in a nutshell, is that what makes evaluative facts special is their relationship to emotions. More precisely, Sentimental Realism claims that evaluative facts are fully objective facts, but that such facts are picked out by concepts that are response-dependent, in the sense that they are essentially tied to emotions. Our plan (...) is as follows. We shall start with a presentation of Sentimental Realism and a discussion of its main virtues. On the basis of this, we shall discuss an objection to Value Realism that draws on evolutionary considerations, the Evolutionary Debunking Argument. We shall argue that Sentimental Realism safely escapes from this dilemma. (shrink)

A critical survey of recent work in epistemology on higher-order evidence. It discusses the nature of higher-order evidence, some puzzles it raises, responses to those puzzles, and problems facing them. It concludes by indicating connections between debates concerning higher-order evidence in epistemology and parallel debates in ethics and aesthetics.

Evolutionary debunking arguments in ethics aim to use facts about the evolutionary causes of ethical beliefs to undermine their justification. Global Evolutionary Debunking Arguments (GDAs) are arguments made in metaethics that aim to undermine the justification of all ethical beliefs. Local Evolutionary Debunking Arguments (LDAs) are arguments made in first‐order normative ethics that aim to undermine the justification of only some of our ethical beliefs. Guy Kahane, Regina Rini, Folke Tersman, and Katia Vavova argue for skepticism about the possibility of (...) LDAs. They argue that LDAs cannot be successful because they over‐extend in a way that makes them self‐undermining and yield a form of moral skepticism. In this paper I argue that this skepticism about the possibility of LDAs is misplaced. (shrink)

This Element focuses on three challenges of evolution to religion: teleology, human origins, and the evolution of religion itself. First, religious worldviews tend to presuppose a teleological understanding of the origins of living things, but scientists mostly understand evolution as non-teleological. Second, religious and scientific accounts of human origins do not align in a straightforward sense. Third, evolutionary explanations of religion, including religious beliefs and practices, may cast doubt on their justification. We show how these tensions arise and offer potential (...) responses for religion. Individual religions can meet these challenges, if some of their metaphysical assumptions are adapted or abandoned. (shrink)

Abstract. This paper argues that the “Argument from Moral Peer Disagreement” fails to make a case for widespread moral skepticism. The main reason for this is that the argument rests on a too strong assumption about the normative significance of peer disagreement (and higher-order evidence more generally). In order to demonstrate this, I distinguish two competing ways in which one might explain higher-order defeat. According to what I call the “Objective Defeat Explanation” it is the mere possession of higher-order evidence (...) that explains defeat. I argue that this type of explanation is problematic and that it at best collapses into another explanation I call the “Subjective Defeat Explanation”. According to this explanation, it is coming to believe that one’s belief fails to be rational that explains defeat. Then I go on to argue that the Subjective Defeat Explanation is able to provide a straightforward explanation of higher-order defeat but that it entails that peer disagreement (and higher-order evidence more generally) only contingently gives rise to defeat, and importantly, that the condition it is contingent upon is very often not satisfied when it comes to moral peer disagreement specifically. As a result, it appears that moral knowledge is seldom threatened by moral peer disagreement. (shrink)

According to “debunking arguments,” our moral beliefs are explained by evolutionary and cultural processes that do not track objective, mind-independent moral truth. Therefore (the debunkers say) we ought to be skeptics about moral realism. Huemer counters that “moral progress”—the cross-cultural convergence on liberalism—cannot be explained by debunking arguments. According to him, the best explanation for this phenomenon is that people have come to recognize the objective correctness of liberalism. Although Huemer may be the first philosopher to make this explicit empirical (...) argument for moral realism, the idea that societies will eventually converge on the same moral beliefs is a notable theme in realist thinking. Antirealists, on the other hand, often point to seemingly intractable cross-cultural moral disagreement as evidence against realism (the “argument from disagreement”). This paper argues that the trend toward liberalism is susceptible to a debunking explanation, being driven by two related non-truth-tracking processes. First, large numbers of people gravitate to liberal values for reasons of self-interest. Second, as societies become more prosperous and advanced, they become more effective at suppressing violence, and they create conditions where people are more likely to empathize with others, which encourages liberalism. The latter process is not truth tracking (or so this paper argues) because empathy-based moral beliefs are themselves susceptible to an evolutionary debunking argument. Cross-cultural convergence on liberalism per se does not support either realism or antirealism. (shrink)

Epistemological objections to moral realism allege that realism entails moral skepticism. Many philosophers have assumed that theistic moral realists can easily avoid such objections. In this article, I argue that things are not so easy: theists run the risk of violating an important constraint on replies to epistemological objections, according to which replies to such objections may not rely on substantive moral claims of a certain kind. Yet after presenting this challenge, I then argue that theists can meet it, successfully (...) replying to the objections without relying on the problematic kinds of substantive moral claims. Theists have a distinctive and plausible reply to epistemological objections to moral realism. (shrink)

Evolutionary debunking arguments purport to show that robust moral realism, the metaethical view that there are non-natural and mind-independent moral properties and facts that we can know about, is incompatible with evolutionary explanations of morality. One of the most prominent evolutionary debunking arguments is advanced by Sharon Street, who argues that if moral realism were true, then objective moral knowledge is unlikely because realist moral properties are evolutionary irrelevant and moral beliefs about those properties would not be selected for. However, (...) no evolutionary, causal explanation plays an essential role in reaching the argument’s epistemological conclusion. Street’s argument depends on the Benacerraf-Field challenge, which is the challenge to explain the reliability of our moral beliefs about causally inert moral properties. The Benacerraf-Field challenge relies on metaphysically necessary facts about realist moral properties, rather than on contingent Darwinian facts about the origin of our moral beliefs. Attempting to include an essential causal empirical premise yet avoiding recourse to the Benacerraf-Field problem yields an argument that is either self-defeating or of limited scope. Ultimately, evolutionary, causal explanations of our moral beliefs and their consequences do not present the strongest case against robust moral realism. Rather, the question is whether knowledge of casually-inert, mind-intendent properties is plausible at all. (shrink)

I address Andrew Moon's recent discussion (2016, this journal) of the question whether third-factor accounts are valid responses to debunking arguments against moral realism. Moon argues that third-factor responses are valid under certain conditions but leaves open whether moral realists can use his interpretation of the third-factor response to defuse the evolutionary debunking challenge. I rebut Moon's claim and answer his question. Moon's third-factor reply is valid only if we accept externalism about epistemic defeaters. However, even if we do, I (...) argue, the conditions Moon identifies for a valid third-factor response are not met in the case of moral realism. (shrink)

The aim of this article is to explore the impact of Darwinism in metaethics and dispel some of the confusion surrounding it. While the prospects for a Darwinian metaethics appear to be improving, some underlying epistemological issues remain unclear. We will focus on the so-called Evolutionary Debunking Arguments (EDAs) which, when applied in metaethics, are defined as arguments that appeal to the evolutionary origins of moral beliefs so as to undermine their epistemic justification. The point is that an epistemic disanalogy (...) can be identified in the debate on EDAs between moral beliefs and other kinds of beliefs, insofar as only the former are regarded as vulnerable to EDAs. First, we will analyze some significant debunking positions in metaethics in order to show that they do not provide adequate justification for such an epistemic disanalogy. Then, we will assess whether they can avoid the accusation of being epistemically incoherent by adopting the same evolutionary account for all kinds of beliefs. In other words, once it is argued that Darwinism has a corrosive impact on metaethics, what if its universal acid cannot be contained? (shrink)

Evolutionary debunking arguments abound, but it is widely assumed that they do not arise for our perceptual beliefs about midsized objects, insofar as the adaptive value of our object beliefs cannot be explained without reference to the objects themselves. I argue that this is a mistake. Just as with moral beliefs, the adaptive value of our object beliefs can be explained without assuming that the beliefs are accurate. I then explore the prospects for other sorts of vindications of our object (...) beliefs—which involve “bootstrapping” from our experiences as of midsized objects—and I defend bootstrapping maneuvers against a variety of objections. Finally, I argue for an explanatory constraint on legitimate bootstrapping and show how some attempts to respond to debunking arguments run afoul of the constraint. (shrink)

This paper explores evolutionary debunking arguments as they arise in metaethics against moral realism and in philosophy of religion against naturalism. Both literatures have independently grappled with the question of which beliefs one may use to respond to a potential defeater. In this paper, I show how the literature on the argument against naturalism can help clarify and bring progress to the literature on moral realism with respect to this question. Of note, it will become clear that the objection that (...) the moral realist begs the question, when appealing to the truth of some of her moral beliefs, is unsuccessful. (shrink)

Debunking arguments use empirical evidence about our moral beliefs - in particular, about their causal origins, or about how they depend on various causes - in order to reach an epistemic conclusion about the trustworthiness of such beliefs. In this thesis, I investigate the scope and limits of debunking arguments, and their implications for what we should believe about morality. I argue that debunking arguments can in principle work - they are based on plausible epistemic premises, and at least some (...) of them avoid putative problems concerning regress and redundancy. However, I also argue that some debunking arguments fall short because they are insufficiently supported by the empirical evidence. By considering different objections, analyses, and a case study, I explore the conditions for a successful debunking argument. (shrink)

A Benacerraf–Field challenge is an argument intended to show that common realist theories of a given domain are untenable: such theories make it impossible to explain how we’ve arrived at the truth in that domain, and insofar as a theory makes our reliability in a domain inexplicable, we must either reject that theory or give up the relevant beliefs. But there’s no consensus about what would count here as a satisfactory explanation of our reliability. It’s sometimes suggested that giving such (...) an explanation would involve showing that our beliefs meet some modal condition, but realists have claimed that this sort of modal interpretation of the challenge deprives it of any force: since the facts in question are metaphysically necessary and so obtain in all possible worlds, it’s trivially easy, even given realism, to show that our beliefs have the relevant modal features. Here I show that this claim is mistaken—what motivates a modal interpretation of the challenge in the first place also motivates an understanding of the relevant features in terms of epistemic possibilities rather than metaphysical possibilities, and there are indeed epistemically possible worlds where the facts in question don’t obtain. (shrink)

Debunking arguments—also known as etiological arguments, genealogical arguments, access problems, isolation objec- tions, and reliability challenges—arise in philosophical debates about a diverse range of topics, including causation, chance, color, consciousness, epistemic reasons, free will, grounding, laws of nature, logic, mathematics, modality, morality, natural kinds, ordinary objects, religion, and time. What unifies the arguments is the transition from a premise about what does or doesn't explain why we have certain mental states to a negative assessment of their epistemic status. I examine (...) the common, underlying structure of the arguments and the different strategies for motivating and resisting the premises of debunking arguments. (shrink)

The aim of this article is to identify the strongest evolutionary debunking argument against moral realism and to assess on which empirical assumptions it relies. In the recent metaethical literature, several authors have de-emphasized the evolutionary component of EDAs against moral realism: presumably, the success or failure of these arguments is largely orthogonal to empirical issues. I argue that this claim is mistaken. First, I point out that Sharon Street’s and Michael Ruse’s EDAs both involve substantive claims about the evolution (...) of our moral judgments. Next, I argue that combining their respective evolutionary claims can help debunkers to make the best empirical case against moral realism. Some realists have argued that the very attempt to explain the contents of our endorsed moral judgments in evolutionary terms is misguided, and have sought to escape EDAs by denying their evolutionary premise. But realists who pursue this reply can still be challenged on empirical grounds: debunkers may argue that the best, scientifically informed historical explanations of our moral endorsements do not involve an appeal to mind-independent truths. I conclude, therefore, that the empirical considerations relevant for the strongest empirically driven argument against moral realism go beyond the strictly evolutionary realm; debunkers are best advised to draw upon other sources of genealogical knowledge as well. (shrink)

A basic challenge to naturalistic moral realism is that, even if moral properties existed, there would be no way to naturalistically represent or track them. Here, the basic structure for a tracking account of moral epistemology is given in empirically respectable terms, based on a eudaimonist conception of morality. The goal is to show how this form of moral realism can be seen as consistent with the details of evolutionary biology as well as being amenable to the most current understanding (...) of representationalist or correspondence theories of truth. (shrink)

Proponents of evolutionary debunking arguments aim to show that certain genealogical explanations of our moral faculties, if true, undermine our claim to moral knowledge. Criticisms of these arguments generally take the debunker’s genealogical explanation for granted. The task of the anti-debunker is thought to be that of reconciling the truth of this hypothesis with moral knowledge. In this paper, I shift the critical focus instead to the debunker’s empirical hypothesis and argue that the skeptical strength of an evolutionary debunking argument (...) is dependent upon the evidence for that hypothesis—evidence which, upon further inspection, proves far from compelling. Following that, however, I suggest that the same considerations which spell trouble for the empirical hypotheses of traditional debunking arguments can also be taken to give rise to an alternative—and better supported—style of debunking argument. (shrink)

An influential species of evolutionary debunking argument against moral realism holds that since cumulative natural selection shaped the contents of our moral beliefs, those beliefs do not count as knowledge. Critics have taken issue with a range of empirical, epistemic, and metaphysical assumptions that EDAs are said to rely on, which has engendered a complex debate over whether and to what extent the debunking challenge succeeds. However, recently it has been argued that we can reject EDAs without having to enter (...) this thicket of issues. EDAs supposedly fail at the outset, by trading on a glaring misunderstanding about the scope of natural selection explanations. I argue that this objection to EDAs fails, and itself rests on a mistaken view of natural selection explanation and its relation to justification. (shrink)

In this paper, I argue that recent evidence regarding the psychological basis of moral cognition supports a form of (moderate) moral abolitionism. I identify three main problems undermining the epistemic quality of our moral judgments – contamination, reliability, and bad incentives – and reject three possible responses: neither moral expertise, nor moral learning, nor the possibility of moral progress succeed in solving the aforementioned epistemic problems. The result is a moderate form of moral abolitionism, according to which we should make (...) fewer moral judgments much more carefully. (shrink)

Evolutionary scepticism holds that the evolutionary account of the origins of the human cognitive apparatus has sceptical implications for at least some of our beliefs. A common target of evolutionary scepticism is moral realism. Scientific realism, on the other hand, is much less frequently targeted, though the idea that evolutionary theory should make us distrustful of science is by no means absent from the literature. This line of thought has received unduly little attention. I propose to remedy this by advancing (...) what I will call an evolutionary sceptical challenge to scientific realism. I argue that, given standard evolutionary theory, our possession of sound innate metaphysical intuitions would have taken an epistemically problematic ‘lucky accident’. This, as I will show, entails that scientific realism is a self-undermining position. I discuss objections to my argument’s two premises, including ones that appeal to the success of the sciences and to the possibility that sound innate metaphysical intuitions evolved as an evolutionary ‘by-product’. I then draw out an advantage of my argument over a similar one recently put forward by Graber and Golemon. I finish by submitting that scientific realism, given the soundness of my argument, is faced with a new ‘Darwinian Dilemma’, and briefly address the significance of this for the debate between realists and anti-realists in the philosophy of science. (shrink)

Several philosophers have recently argued that evolutionary considerations undermine the justification of all objectivist moral beliefs by implying a hypothetical disagreement: had our evolutionary history been different, our moral beliefs would conflict with the moral beliefs of our counterfactual selves. This paper aims at showing that evolutionary considerations do not imply epistemically relevant moral disagreement. In nearby scenarios, evolutionary considerations imply tremendous moral agreement. In remote scenarios, evolutionary considerations do not entail relevant disagreement with our epistemic peers, neither on a (...) narrow nor on a broad conception of peerhood. In conclusion, evolutionary considerations do not reveal epistemically troubling kinds of disagreement. Anti-objectivists need to look elsewhere to fuel their sceptical argument. (shrink)

Several moral objectivists try to explain the reliability of moral beliefs by appealing to a third factor, a substantive moral claim that explains, first, why we have the moral beliefs that we have and, second, why these beliefs are true. Folke Tersman has recently suggested that moral disagreement constrains the epistemic legitimacy of third-factor explanations. Apart from constraining third-factor explanations, Tersman’s challenge could support the view that the epistemic significance of debunking explanations depends on the epistemic significance of disagreement. This (...) paper aims to show that disagreement does not constrain the epistemic legitimacy of third-factor explanations in metaethics, and it suggests a way forward in addressing the view that debunking depends on disagreement. First, Tersman’s constraints are impossible to violate, given the assumption that the justification relation exhibits monotonicity. Second, some disagreements are irrelevant, given that they cannot be about beliefs whose reliability the objectivist seeks to defend. Third, actual disagreement about moral beliefs is implausible, given recent ethnographic findings. In light of this discussion, the paper shows that the prospects of the disagreement view depend on which moral beliefs objectivists need to defend and the criteria we use to assess epistemically relevant moral disagreement. (shrink)

This article examines the central epistemological issues tied to the recognition of disagreement.

If you put chimpanzees from different communities together you can expect mayhem - they are not keen on treating each other nicely. There is closely related species of apes, however, whose members have countless encounters with unrelated specimen on a daily basis and yet almost all get through the day in one piece - that species is us, homo sapiens. But what makes us get along, most of the time? Morality as such is, perhaps surprisingly, not a mainstream research topic (...) in social psychology. Most textbooks in the field do not even mention the term morality at all (and focus on 'prosociality' instead). This relative lack of 'coverage' might have to do with the difficulty of operationalising 'morality' in a fitting way (more on this below). However, morality certainly is a social phenomenon and therefore the collection of Fargas, Jussim, and Van Lange is certainly a step in the right direction; it offers an extensive overview of the field and is suggestive of the vast potential of studying morality through the lens of social psychology. (shrink)

Modal Security is an increasingly discussed proposed necessary condition on undermining defeat. Modal Security says, roughly, that if evidence undermines (rather than rebuts) one’s belief, then one gets reason to doubt the belief's safety or sensitivity. The primary interest of the principle is that it seems to entail that influential epistemological arguments, including Evolutionary Debunking Arguments against moral realism and the Benacerraf-Field Challenge for mathematical realism, are unsound. The purpose of this paper is to critically examine Modal Security in detail. (...) We develop and discuss what we take to be the strongest objections to the principle. One of the aims of the paper is to expose the weakness of these objections. Another is to reveal how the debate over Modal Security interacts with core problems in epistemology — including the generality problem, and the distinction between direct and indirect evidence. (shrink)

In this thesis, I will explore the epistemological evolutionary debunking arguments in meta-ethics. I will defend these arguments by accomplishing two tasks: I will offer the best way to understand the EDA and I will also respond to two strongest objections to the EDA. Firstly, in Part I of this thesis, I will offer my account of how the EDA should be best formulated. I will start from how evolution has significantly influenced our moral beliefs. I will then explain why, (...) due to their evolutionary origin, our moral beliefs are not tracking the moral truth reliably. Furthermore, I will argue that the fact that our moral beliefs are not tracking the moral truth also provides an undercutting and a higher-order defeater for those beliefs. As a result, I will conclude that the epistemic status of our moral beliefs is undermined because of these two kinds of defeaters. Secondly, in Part II of this thesis, I will turn my attention to the two strongest objections to the EDA – the Conceptual Truth Objection and the Third Factor Objection. I will first offer two responses to the Conceptual Truth Objection and, based on these two responses, I will argue that the Conceptual Truth Objection fails as a challenge to the EDA. I will then also argue that there currently doesn’t exist an acceptable version of the Third Factor Objection and it is also unlikely that such a version could be constructed in the future. I will finally conclude that both objections are problematic and they are thus unable to give us reason to doubt the EDA. (shrink)

We examine whether Thomsonian constitutivism, a metaethical view that analyses value in terms of ‘goodness-fixing kinds,’ i.e. kinds that themselves set the standards for being a good instance of the respective kind, offers a satisfactory explanation of value change and disagreement. While value disagreement has long been considered an important explanandum, we introduce value change as a closely related but distinct phenomenon of metaethical interest. We argue that constitutivism fails to explain both phenomena because of its commitment to goodness-fixing kinds. (...) Constitutivism explains away disagreement and at best explains the emergence of new values, not genuine change. Therefore, Thomsonian constitutivism is not a good fix for realist problems with explaining value disagreement, and value change. (shrink)

There has lately been substantial interest in scrutinizing our evaluative attitudes in light of our evolutionary history. However, these discussions have been hampered by an insufficiently expansive vantage. Our history did not begin ex nihilo a few million years ago with the appearance of hominins, or apes, or primates—those are very recent chapters of a much larger story that spans billions of years. This paper situates the mechanisms underlying normative thought within this broader context. I argue that this historical perspective (...) creates difficulties for metaethical nonnaturalists. The expanded scope enables the story to be anchored in negative claims about value, making room for novel epistemological and metaphysical challenges that are more threatening than extant evolutionary debunking arguments. (shrink)