This contribution has two main goals which might be labelled for convenience as apars construensandpars denstruensreversing the usual order of these terms. The first aim is to offer an overview of the main tenets of the book, while the second aim is to raise some critical concerns while remaining sympathetic to the author’s overall project. With regard to the first point, I present the context of intellectual debate where Buchanan’s contribution fits comfortably: Darwin’s evolutionary theory, anthropology, psychology, moral analysis etc. (...) The target here is to show the internal complexity and different layers of analysis of the book. These initial reconstructions are, next, used to formulate some thoughts on what I consider possible problematic points in need of clarification. In particular, first, I hold that Buchanan presents too narrow oppositional views between intergroup relations whereupon the notion of “tribalism” is constructed. Such strong identitarian conception does not seem to depict adequately the sociological dynamics of intergroup relations. Second, I consider the terms in which it can be addressed the notion of the rise of the moral mind in evolutionary terms. The suggestion is to consider in a milder form the author’s key concept of a “Great Uncoupling” for the moral reason. (shrink)

Many now accept the thesis that norms are somehow constitutively involved in people's contentful intentional states. I distinguish three versions of this normative thesis that disagree about the type of norms constitutively involved. Are they objective norms of correctness, subjective norms of rationality, or intersubjective norms of social practices? I show the advantages of the third version, arguing that it improves upon the other two versions, as well as incorporating their principal insights. I then defend it against two serious challenges: (...) (1) If content is constituted by others' normative judgments, how can content be causally efficacious? (2) This account appears to make having contentful thoughts a matter of people having contentful thoughts about your thoughts. That appears to be viciously circular and so can't be naturalistic. (shrink)

This chapter examines the influence of the empirical sciences (e.g., physics, biology, psychology) in contemporary analytic philosophy, with focus on philosophical theories that are guided by findings from the empirical sciences. Scientific approaches to philosophy follow a tradition of philosophical naturalism associated with Quine, which strives to ally philosophical methods and theories more closely with the empirical sciences and away from a priori theorizing and conceptual analysis.

What are the consequences, for human moral practice, of an evolutionary understanding of that practice? By ‘moral practice’ we mean the way in which human beings think, talk and debate in moral terms. We suggest that the proper upshot of such considerations is moderate support for anti-realism in ethics.

Evolutionary ethics has recently become popular again. Some of its representatives elaborate new attempts to derive ethics from evolutionary biology. The attempts, like previous ones, fail because they commit the naturalistic fallacy. Premises from evolutionary biology together with normative premises also do not justify ethical principles. Other representatives argue that evolutionary considerations imply that ethics cannot be justified at all. Their arguments presuppose an unacceptable form of foundationalism. In principle, evolutionary biology might explain some aspects of morality, but in practice (...) explanations are hard to come by. All this does not imply that evolutionary theory is irrelevant in normative settings. To the contrary, it may help us devise guidelines in environmental policy and health care policy. It is to be hoped that evolutionary ethicists will divert their research efforts to the elaboration of such guidelines. (shrink)

This article is a defense of Michael Ruse's sociobiological account of the origins and nature of morality. In the piece, the author provides a summary explanation of Ruse's views and arguments. Then he goes on to explain and critically discuss a variety of objections that have been made against sociobiological accounts of morality. He argues that the criticisms that have been made often work against less sophisticated sociobiological theories but that Ruse's theory is immune to the criticisms. The author responds (...) to the arguments of the following critics of sociobiology: Kitcher, Flew, Flanagan, Nagel, Miles, Singer, and Jacquette. Key Words: Michael Ruse • E. O. Wilson • sociobiology • altruism • ethical naturalism. (shrink)

I offer a critical analysis of a view that has become a dominant aspect of recent thought on the relationship between evolution and morality, and propose an alternative. An ingredient in Michael Ruse's 'error theory' (Ruse 1995) is that belief in moral (prescriptive, universal, and nonsubjective) guidelines arose in humans because such belief results in the performance of adaptive cooperative behaviors. This statement relies on two particular connections: between ostensible and intentional types of altruism, and between intentional altruism and morality. (...) The latter connection is problematic because it makes morality redundant, its role having already been fulfilled by the psychological dispositions that constitute intentional altruism. Both behavioral ecology and moral psychology support this criticism, and neither human behavioral flexibility nor the self-regard / other-regard distinction can provide a defense of the error theory. I conclude that morality did not evolve to curb rampant selfishness; instead, the evolutionarily recent 'universal law' aspect of morality may function to update behavioral strategies which were adaptive in the paleolithic environment of our ancestors (to which our psychological dispositions are best adapted), by means of norms more appropriate to our novel social environment. (shrink)

Experimental research in moral psychology can be used to generate debunking arguments in ethics. Specifically, research can indicate that we draw a moral distinction on the basis of a morally irrelevant difference. We develop this naturalistic approach by examining a recent debate between Joshua Greene and Selim Berker. We argue that Greene's research, if accurate, undermines attempts to reconcile opposing judgments about trolley cases, but that his attempt to debunk deontology fails. We then draw some general lessons about the possibility (...) of empirical debunking arguments in ethics. (shrink)

What contribution can the empirical sciences make to metaethics? This paper outlines an argument to a particular metaethical conclusion - that moral judgments are epistemically unjustified - that depends in large part on a posteriori premises.

Esta coletânea explora o papel desempenhado pelas emoções na teorização em ética e metaética. Inclui capítulos escritos por pesquisadores do Brasil e de outros países.

From the perspective of at least some of our valuing practices, the advance of the sciences can seem to constitute a threat. The question I take up in this dissertation is whether or not naturalism--understood as the picture of the world and of ourselves bequeathed to us by the sciences--should be understood as a threat to our moral practices, to moral living. On the account I defend, the knowledge we gain from empirical inquiry need not undermine moral living in toto, (...) although a naturalistic mindset does raise some possibly dangerous questions for particular inherited moral norms and ideals. In defense of my claim that the examined life need not destroy the moral life, I develop a social view of morality. On this view, both moral authority and moral justification are viewed as fundamentally social phenomena, and morality itself as a tool for social living. With a case study on the development of the ethics of care, I illustrate ways in which a concern for empirically truthful representations of humanity can also dovetail with liberatory political concerns. That is, I defend not only the claim that moral living can survive critical scrutiny, but also the claim that it can be enriched by this scrutiny--that the truth can be transformative. Expansive moral ideals, such as those humanist views that see progress in the expansion of our moral vocabularies and institutions, are compatible with a naturalistic outlook, I argue. However, a strong defense of humanist views, according to which such ideals flow unproblematically from the nature of reason or from the history of ethical practice, does not seem possible. A weak defense of humanism, which connects the ideals of humanists to more widely held values, seems more promising. In working socially and politically for their cause, I contend that humanists in some sense have the truth on their side: sexist, racist, classist, or otherwise inegalitarian views regularly trade in falsehoods and obfuscation. Empirically truthful accounts of particular inherited norms and ideals thus continue to be dangerous, at least for those invested in the continued existence of the corresponding institutions. (shrink)

One reason for the widespread resistance to evolutionary accounts of the origins of humanity is the fear that they undermine morality: if morality is based on nothing more than evolved dispositions, it would be shown to be illusory, many people suspect. This view is shared by some philosophers who take their work on the evolutionary origins of morality to undermine moral realism. If they are right, we are faced with an unpalatable choice: to reject morality on scientific grounds, or to (...) reject our best- confirmed scientific explanation of our origins in order to save morality. Fortunately, as I show, we have no reason to accept the deflationary claims of some evolutionary ethicists: morality, as we ordinarily understand it, is fully compatible with evolution. (shrink)

In the article it is argued that contemporary evolutionary ethics – to the extent it accepts sociobiological strategies of naturalizing human morality – faces some serious conceptual and explanatory difficulties. Conceptual difficulty consists in recognizing that “morality” is not the same as “altruism”, but rather comprises several specific elements which distinguish it from both evolutionary and psychological altruism. Explanatory difficulty consists in recognizing that the phenomenon of morality appropriately conceptualized cannot be incorporated into standard sociobiological explanations without endangering some basic (...) assumptions of those explanations, primarily the assumption of “gene selectionism”, as well as the assumption of “evolutionarily stable strategies”. The basic argument is that one cannot retain both the appropriate concept of human morality and key assumptions of sociobiological explanations. (shrink)

Este texto tem como objetivo apresentar a principal motivação filosófica para se defender uma teoria causal da memória, que é explicar como pode um evento que se deu no passado estar relacionado a uma experiência mnêmica que se dá no presente. Para tanto, iniciaremos apresentando a noção de memória de maneira informal e geral, para depois apresentar elementos mais detalhados. Finalizamos apresentando uma teoria causal da memória que se beneficia da noção de veritação (truthmaking).

U članku se argumentira da se suvremena evolucijska etika, u mjeri u kojoj preuzima sociobiološke strategije naturaliziranja ljudskog morala, suočava s nekim ozbiljnim konceptualnim i eksplanatornim poteškoćama. Konceptualna se poteškoća sastoji u uvidu da “moral” nije isto što i “altruizam”, već obuhvaća više specifičnih elemenata uslijed kojih ga se smatra upravo moralom, a ne evolucijskim ili psihološkim altruizmom. Eksplanatorna se poteškoća sastoji u uvidu da korektno konceptualizirani fenomen morala nije moguće uklopiti u standardna sociobiološka objašnjenja bez ugrožavanja nekih osnovnih pretpostavki (...) tih objašnjenja, prije svega pretpostavke“genskog selekcionizma” i pretpostavke “evolucijski stabilnih strategija” . Osnovni argument glasi da ne možemo zadržati i korektan pojam ljudskog morala i ključne pretpostavke sociobioloških objašnjenja.In the article it is argued that contemporary evolutionary ethics – to the extent it accepts sociobiological strategies of naturalizing human morality – faces some serious conceptual and explanatory difficulties. Conceptual difficulty consists in recognizing that “morality” is not the same as “altruism”, but rather comprises several specific elements which distinguish it from both evolutionary and psychological altruism. Explanatory difficulty consists in recognizing that the phenomenon of morality appropriately conceptualized cannot be incorporated into standard sociobiological explanations without endangering some basic assumptions of those explanations, primarily the assumption of “gene selectionism”, as well as the assumption of “evolutionarily stable strategies” . The basic argument is that one cannot retain both the appropriate concept of human morality and key assumptions of sociobiological explanations. (shrink)

An impressive amount of evidence from psychology, cognitive neurology, evolutionary psychology and primatology seems to be converging on a ‘dual process’ model of moral or practical (in the philosophical sense) psychology according to which our practical judgments are generated by two distinct processes, one ‘emotive-intuitive’ and one ‘cognitive-utilitarian’. In this paper I approach the dual process model from several directions, trying to shed light on various aspects of our moral and practical lives.