Most legal and political philosophers agree that typical legal systems are coercive. But there is no extant account of what typically makes typical legal systems coercive when they are coercive. This paper presents such an account and compares it with four alternative views. Towards the end I discuss the proposed account’s payoffs. Among other things, I show how it can help us explain what I call ‘comparative judgements’ about coercive legal systems (judgements such as ‘Legal system a is more coercive (...) than legal system b’) and how it can help the development of social scientific inquiries into the coerciveness of our legal systems. (shrink)

In this paper we develop an analysis of dispositions by means of causal Bayes nets. In particular, we analyze dispositions as cause-effect structures that increase the probability of the manifestation when the stimulus is brought about by intervention in certain circumstances. We then highlight several advantages of our analysis and how it can handle problems arising for classical analyses of dispositions such as masks, mimickers, and finks.

Desires matter. What are desires? Many believe that desire is a motivational state: desiring is being disposed to act. This conception aligns with the functionalist approach to desire and the standard account of desire's role in explaining action. According to a second influential approach, however, desire is first and foremost an evaluation: desiring is representing something as good. After all, we seem to desire things under the guise of the good. Which understanding of desire is more accurate? Is the guise (...) of the good even right to assume? Should we adopt an alternative picture that emphasizes desire's deontic nature? What do neuroscientific studies suggest? -/- Essays in the first section of the volume are devoted to these questions, and to the puzzle of desire's essence. In the second part of the volume, essays investigate some implications that the various conceptions of desire have on a number of fundamental issues. For example, why are inconsistent desires problematic? What is desire's role in practical deliberation? How do we know what we want? -/- This volume will contribute to the emergence of a fruitful debate on a neglected, albeit crucial, dimension of the mind. (shrink)

According to ecological psychology, animals perceive not just the qualities of things in their environment, but their affordances: in James Gibson’s words, ’what things furnish, for good or ill’. I propose a metaphysics for affordances that fits into a contemporary anti-Humean metaphysics of powers or potentialities. The goal is to connect two debates, one in the philosophy of perception and one in metaphysics, that stand to gain much from each other.

This paper seeks to recover the function of universal history, which was to place particulars into relation with universals. By the 20th century universal history was largely discredited because of an idealism that served to lend epistemic coherence to the overwhelming complexity arising from universal history's comprehensive scope. Idealism also attempted to account for history's being "open"--for the human ability to transcend circumstance. The paper attempts to recover these virtues without the idealism by defining universal history not by its scope (...) but rather as a scientific method that provides an understanding of any kind of historical process, be it physical, biological or human. While this method is not new, it is in need of a development that offers a more robust historiography and warrant as a liberating historical consciousness. The first section constructs an ontology of process by defining matter as ontic probabilities rather than as closed entities. This is lent warrant in the next section through an appeal to contemporary physical science. The resulting conceptual frame and method is applied to the physical domain of existents, to the biological domain of social being and finally to the human domain of species being. It is then used to account for the emergence of human history's initial stage--the Archaic Socio-Economic Formation and for history' stadial trajectory--its alternation of evolution and revolution. (shrink)

This article aims to say what democracy is or what the predicate ‘democratic’ means, as opposed to saying what is good, right, or desirable about it. The basic idea—by no means a novel one—is that a democratic system is one that features substantial equality of political power. More distinctively it is argued that ‘democratic’ is a relative gradable adjective, the use of which permits different, contextually determined thresholds of democraticness. Thus, a system can be correctly called ‘democratic’ even if it (...) does not feature perfect equality of power. The article's central undertaking is to give greater precision to the operative notion of power. No complete or fully unified measure of power is offered, but several conceptual tools are introduced that help give suitable content to power measurement. These tools include distinctions between conditional versus unconditional power and direct versus indirect power. Using such tools, a variety of prima facie problems for the power equality approach are addressed and defused. Finally, the theory is compared to epistemic and deliberative approaches to democracy; and reasons are offered for the attractiveness of democracy that flows from the power equality theme. (shrink)

According to Dewey, we are responsible for our conduct because it is “ourselves objectified in action”. This idea lies at the heart of an increasingly influential deep self approach to moral responsibility. Existing formulations of deep self views have two major problems: They are often underspecified, and they tend to understand the nature of the deep self in excessively rationalistic terms. Here I propose a new deep self theory of moral responsibility called the Self-Expression account that addresses these issues. The (...) account is composed of two parts. The first part answers the question, What is a deep self? Theorists have tended to favor cognitive views that understand the deep self in terms of rationally formed evaluative judgment. I propose instead a conative view that says one’s deep self consists of a distinctive kind of pro-attitude, cares, and I provide an account of cares in terms of their distinctive psychological functional role. The second part answers the question, When does an action express one’s deep self? I criticize the agentially demanding conditions set out in existing views and propose a more minimalist alternative. I show that the Self-Expression account handles issues that bedeviled traditional deep self views, including how to explain moral responsibility for spontaneous, out of character, and weak-willed actions. (shrink)

In this paper, I argue in favor of necessitarianism, the view that dispositions, when stimulated, necessitate their manifestations. After introducing and clarifying what necessitarianism does and does not amount to, I provide reasons to support the view that dispositions once stimulated necessitate their manifestations according to the stimulating conditions and the relevant properties at stake. In this framework, I will propose a principle of causal relevance and some conditions for the possibility of interference that allow us to avoid the use (...) of ceteris paribus clauses. I then defend necessitarianism from recent attacks raised by, among others, Mumford and Anjum, noting that the antecedent strengthening test is a test for causal relevance that raises no difficulties for necessitarianism. (shrink)

Ryle, the most prominent proponent of anti-intellectualism, and Stanley and Williamson, the most influential intellectualists, both invoke dispositions to explain the ascription of knowledge-how. It is now well known that conditional analyses of disposition suffer from two types of counterexamples: finkish and masked dispositions. If it is the case that dispositions play a role in the analysis of ascription of knowledge-how, and dispositions can be masked and finkish, then an important question arises: Can knowing-how be masked or finkish too? In (...) response to this question, Hawley claims that unlike dispositions, knowledge-how does not seem liable to finkishness, and knowledge-how can be accounted for in terms of counterfactual success. In this paper both claims will be challenged. I seek to show that Hawley’s account faces two problems: an unjustified asymmetry and a puzzle. I also argue that knowledge-how can, intuitively, be finkish and masked, and therefore the counterfactual analysis of knowing-how suggested by Ryle, Stanley and Hawley fails. What is more, I show that the debate on finkish and masked dispositions can shed a new light on the practical component which is necessary for knowing-how. (shrink)

Recent work on dispositions offers a new solution to the long-running dispute about whether explanations of intentional action are causal explanations. The dispute seemed intractable because of a lack of percipience about dispositions and a commitment to Humean orthodoxies about causation on both sides.

Intentional explanations are explanations of actions that specify the motive for which the action was done. A central question is whether causality plays a role in such explanations. Causalists ins...

This thesis proposes that key, competing theories of dispositions mistake and conflate how we identify, designate and talk about dispositions and dispositional terms for the nature of dispositions and the meaning of dispositional terms when they argue that: a) dispositions are extrinsic properties of their bearers (Boyle 1666) b) all properties are purely dispositional (Bird 2007) c) all properties are purely categorical (there are no dispositional properties) (Armstrong in AMP 1996) d) dispositional and categorical properties are separate and distinct properties (...) (Prior, Pargetter and Jackson 1982). In so doing these theories make unwarranted and unsupported ontological conclusions about dispositions. The thesis traces the principal source of this confusion and conflation to a reliance on the counterfactual analysis of dispositions that wrongly encourages the conflation of a disposition (say fragility) with its manifestation (shattering). There is good reason to hold that the counterfactual analysis of dispositions is false — the truth of a counterfactual statement (such as “if x were dropped x would break”) is neither necessary nor sufficient for the truth of a dispositional ascription (such as “x is fragile”). (shrink)

According to non-reductive physicalism, mental properties of the phenomenal sort are essentially different from physical properties, and cannot be reduced to them. This being a quarrel about properties, I draw on the categorical / dispositional distinction to discuss this non-reductive claim. Typically, non-reductionism entails a categorical view of phenomenal properties. Contrary to this, I will argue that phenomenal properties, usually characterized by what it is like to have them, are mainly the manifestation of dispositional properties. This paper is thus divided (...) into two parts. In the first part, after tracing a working distinction between categorical and dispositional properties, I argue that there is a form of incoherence looming behind the idea of taking phenomenal properties as categorical. In the second part, I argue in favor of the view that phenomenal properties are dispositional properties with an essential manifestation. This interpretation allows us to broaden dispositionalism so as to include the sciences of mind, thus ultimately favoring a physicalist view on the mind. (shrink)

There's a student in my philosophy class who has "real potential." I might express this thought in any of the following ways: "She is potentially a philosopher"; "She is a potential philosopher"; "She has the potential to be a philosopher." The first way uses a cognate of "potential" as an adverb to modify "is." The second ways uses "potential" as an adjective to modify "philosopher." However, the third way uses "potential" as a noun to refer to something that the student (...) has. What kind of thing is this potential? One worry about even asking this question is that this nominalization of the adjective "potential" suggests a metaphysical picture that is an artifact of language. This is even more strongly suggested by the less ambiguous nominalization "potentiality." Once we have the term "potentiality," we have a new kind of entity to countenance, and questions about its nature arise. One might argue, just because we use the word "potentiality," we should not think that it refers to a "thing" that someone can "have." There is something disingenuous about such an argument. It proceeds as if the adverbial and adjectival uses of "potential" are unproblematic, and questions only arise with the nominalization. But it is not obvious what it means to potentially be something, or what it means to be a potential something. To say that someone "is potentially" a philosopher is to talk about a way of being that falls short of actuality. And a "potential philosopher" is not a kind of philosopher at all. So what is it? Each of the three above formulations is a modal claim. If there is anything philosophical puzzling about a potentiality claim, it is not going to go away by translating it into an equivalent modal claim. In this chapter I defend the existence of potentialities against anti-realist arguments, and make a proposal as to their nature. The proposal, in short, is that potentialities are properties, specifically dispositions, though more needs to be said about properties and dispositions. I will do this in Part I. In Part II, I will address two lines of argument against potentialities: that they are reducible, and that they are causally inert. (shrink)

What I shall do in this paper is to propose an analysis of ‘Agent P tries to A’ in terms of a subjunctive conditional, that avoids some of the problems that beset most alternative accounts of trying, which I call ‘referential views’. They are so-named because on these alternative accounts, ‘P tries to A’ entails that there is a trying to A by P, and therefore the expression ‘P’s trying to A’ can occur in the subject of a sentence and (...) be used to refer to a particular, namely an act or event of trying. A conditional account such as mine avoids having to answer questions about those alleged particulars, for example their location and their causal relation to physical actions, or alternatively their identity to physical actions. In brief, the analysis I propose eschews any need to quantify over any sort of trying particulars. I both clarify the proposal and deal with five possible objections to it: metaphysically impossible actions: cases of finking and reverse-cycle finking; the empirical emptiness of preventers and blockers; proximate intentions and trying; and alleged explanatory loss. (shrink)

I argue for a teleological account of events in progress. Details aside, the proposal is that events in progress are teleological processes. It follows from this proposal that final causes are ubiquitous: anything happening at any time is an event with a telos.

Given that an analysis of disposition ascription cannot be made in terms of a simple subjunctive conditional, we present a multiply qualified conditional analysis that places disposition ascription within an implicit fundamental causal conceptual typography within which a disposition ascription is embedded, framed, and understood. By placing the multiply qualified analysis within an implicit causal matrix involving a focal cause, pathway of influence, mechanism of action, contributing/partial cause, mediator, extrinsic moderator,, intrinsic moderator, and manifestation, we show how this analysis evades (...) counterexamples and arguments raised against the simple conditional analysis. We then indicate how the causal conceptual landscape provides a roadmap for unpacking and explicating parameters of the ceteris paribus qualifier to acquit the analysis of charges of being vacuous or irredeemably vague. (shrink)