What is required for an action to promote the satisfaction of a desire? We reject extant answers and propose an alternative. Our account differs from competing answers in two ways: first, it is contrastive, in that actions promote the satisfaction of desires only as contrasted with other possible actions. Second, it employs a notion of expected fit between desire and world, defined as the weighted sum of the fit between the desire and the world in all possible outcomes, where each (...) weight is given by the probability of the agent’s obtaining the relevant outcome. According to our proposal, then, an action promotes a desire when the expected fit for the desire given that the agent performs the action is greater than the expected fit of the desire given that the agent performs the contrasting action. We highlight this account’s attractive features and explain how it improves on its competitors. (shrink)

According to extant versions of epistemic instrumentalism, epistemic reasons are instrumental reasons. Epistemic instrumentalism is unpopular. I think it’s just misunderstood. Rather than saying epistemic reasons are instrumental reasons, epistemic instrumentalists should only say that if there is an epistemic reason, there is also an instrumental reason. This is the view I call ecumenical epistemic instrumentalism. In this paper, I first motivate, next sketch, and finally highlight the advantages of this version of epistemic instrumentalism.

According to much recent work in metaethics, we have a perceptual access to normative properties and relations. On a common approach, this access has a presentational character. Here, ‘presentational’ specifies a characteristic feature of the way aspects of the environment are apprehended in sensory experience. While many authors have argued that we enjoy presentations of value properties, thus far comparatively less effort has been invested into developing a presentational view of the apprehension of normative reasons. Since it appears that this (...) view would offer much the same theoretical benefits as presentational views of the apprehension of value, it seems worthwhile redressing this imbalance. My paper aims at doing so, focusing on concern-dependent practical reasons. After clarifying the central commitment of this view, I assess a recent proposal by Dancy :787-812, 2014) which provides a detailed characterization of the relevant type of cognition. I argue that Dancy ignores one of the central features of a presentational access to normative reasons and therefore misidentifies which actual psychological phenomena are apt to play this role. In this context, I also assess and reject further candidates that might seem fitting for this purpose. In the remainder of the paper, I then offer a more adequate account which specifies an actual form of presentational access to concern-dependent practical reasons and provide the contours of a more substantive account of its nature. (shrink)

We use normative reasons in a bewildering variety of different ways. And yet, as many recent theorists have shown, one can discern systematic distinctions underlying this complexity. This paper is a contribution to this project of constructive normative metaphysics. We aim to bring a black sheep back into the flock: the balancing model of weighing reasons. This model is threatened by a variety of cases in which distinct reasons overlap, in the sense that they do not contribute separate weight for (...) or against an option. Our response is to distinguish between derivative reasons and load-bearing reasons, only the latter of which contribute non-overlapping weight to an option. This distinction is close at hand for analyses of reasons in terms of the promotion of significant outcomes. But we also develop an account of this distinction for fundamentalist theories of normative reasons. (shrink)

ABSTRACTThis paper reconsiders Heather Battaly’s argument that empathy is not a virtue. Like Battaly, I argue that empathy is a disposition that includes elements of virtue acquisition, but is not in itself a virtue in the Aristotelian sense. Unlike Battaly, however, I propose a distinction between care and respect. Drawing on Darwall’s view of recognition respect as well as on phenomenologically inspired views of empathy, I argue that respect can be regarded as the moral feeling that is distinctive of empathy. (...) In my view, the feeling of respect towards another’s situated experience grants epistemic dignity, which is the recognition of the intrinsic significance of subjective experience. By way of conclusion, I suggest that the relation between empathy and respect can be relevant for an account of vulnerability that is not opposed to autonomy. (shrink)