This paper offers a novel solution to the Wrong Kind of Reason problem that afflicts Fitting-Attitude analyses of value. I argue that we can distinguish reasons of the right kind from reasons of the wrong kind by being clear about what our reasons are for. In Wrong Kind of Reason cases, our reason to have a certain affective attitude is a reason for an action, and it is this category-mistake that is the source of the problem.

Do the ethical features of an artwork bear on its aesthetic value? This movie endorses misogyny, that song is a civil rights anthem, the clay constituting this statue was extracted with underpaid labor—are facts like these the proper bases for aesthetic evaluation? I argue that this debate has suffered from a false presupposition: that if the answer is yes (for at least some such ethical features), such considerations feature as pro tanto contributions to an artwork's overall aesthetic value, i.e., as (...) merits or flaws which make something have more or less overall aesthetic value. As the case of ethically laden, aesthetic evaluation makes clear, however, good aesthetic judgement is irreducibly multi-dimensional, e.g., "the movie has an engaging soundtrack, tasteful camera work, and takes a misogynistically prurient perspective on its female lead.'' Such a "non-summative" judgement refuses to reduce those various dimensions of aesthetic value to a single aggregate aesthetic evaluation, like "it's a 6/10" or "it's a pretty good movie!" I defend both the modest claim that such non-summative evaluations are not mistaken and the extremist claim that summative (i.e., unidimensional) aesthetic evaluation is defective by considering other domains of normative assessment in which summing seems inappropriate, notably including evaluations of people's character. (shrink)

The distinction between objective and subjective reasons plays an important role in both folk normative thought and many research programs in metaethics. But the relation between objective and subjective reasons is unclear. This paper explores problems related to the unity of objective and subjective reasons for actions and attitudes and then offers a novel objectivist account of subjective reasons.

What does the aesthetic ask of us? What claims do the aesthetic features of the objects and events in our environment make on us? My answer in this paper is: that depends. Aesthetic reasons can only justify feelings – they cannot demand them. A corollary of this is that there are no aesthetic obligations to feel, only permissions. However, I argue, aesthetic reasons can demand actions – they do not merely justify them. A corollary of this is that there are (...) aesthetic obligations to act, not only permissions. So, I conclude, the aesthetic asks little of us as patients and much of as agents. (shrink)

Although it is now commonplace to take emotions to be the sort of phenomena for which there are reasons, the question of how to cash out the reason- responsiveness of emotions remains to a large extent unanswered. I highlight two main ways of thinking about reason-responsiveness, one that takes agential capacities to engage in norm-guided deliberation to underlie reason-responsiveness, and another which instead takes there to be a basic reason-relation between facts and attitudes. I argue that the latter approach should (...) be preferred. Not only does a reasons-basic approach promise to fare better in accounting for cases that its opponent struggles to accommodate, but it promises also to uncover a sui generis relation between emotions and their reasons which is at best obscured and at worst denied by its opponent. (shrink)

I argue that all reasons for actions and attitudes consist in reasons for preferences; call this view RP. According to RP, reasons for A to believe that p just consist in reasons for A to prefer their believing that p to their not believing that p, and reasons for A to have a pro-attitude or perform an action just consist in reasons for A to prefer that she has that attitude/performs that action. I argue that we have strong reason to (...) accept RP because we can explain a correlation between reasons for prefer- ences and other reasons only if we accept RP. I argue that no objections undermine RP and that RP has interesting implications for the reasons for attitudes there are and for reasons fundamentalism. (shrink)

According to a popular view, emotions are perceptual experiences of some kind. A common objection to this view is that, by contrast with perception, emotions are subject to normative reasons. In response, perceptualists have typically maintained that the fact that emotions can be justified does not prevent them from being perception-like in some fundamental way. Given the problems that this move might raise, a neglected alternative strategy is to deny that there are normative reasons for emotions in the first place. (...) The aim of this paper is to offer the first sustained discussion of arguments for skepticism about normative reasons for emotions. I argue that none of the obvious ways to argue against reasons for emotions casts genuine doubt on them, and thus that unless another argument is given an appeal to reasons for emotions continues to constitute a legitimate strategy to assess various theories of emotion. (shrink)

We often assess emotions as appropriate or inappropriate depending on certain evaluative aspects of the world. Often using the term ‘fittingness’ as equivalent to ‘appropriateness’, many philosophers of emotion take fittingness assessments of emotions to be a broadly representational matter. On this sort of view, an emotion is fitting or appropriate just in case there is a kind of representational match between the emotion and the object, a matching analogous to truth for belief. This view provides an account of the (...) relationship between emotion and value that many have found plausible. In this paper, I argue that the fittingness of emotions should not be understood in representational terms. Rather, as is common in the literature on fittingness, we should interpret the notion in normative terms. After providing four arguments against the representational interpretation, and for a normative interpretation, of emotional fittingness, I discuss two ways to develop the normative picture of emotional fittingness. I also clarify the relevant issues that will have to be tackled by philosophers of emotion in the future, issues which cannot be tackled without attending to action theory and the philosophy of normativity. (shrink)

According to the action analogy, emotions and actions have certain structural and normative similarities that no theory of emotions should ignore. The action analogy has recently been used in an objection against the so-called perceptual theory of emotions, often defended by means of an analogy between emotion and perception. Beyond the dialectical significance of the action analogy, one might wonder whether it can support a picture of emotions as fundamentally action-like—what I call an agential theory. This article is a first (...) step in answering this question. After discussing various ways to formulate the agential theory, I sketch a version of it. (shrink)

Emotions are open to various kinds of normative assessment. For example, we can assess emotions for their prudential or moral value. Recently, philosophers have increasingly attended to a distinct form of normative assessment of emotions – fittingness assessment. An emotion is fitting when it is merited by its object. For example, admiration is fitting when it is felt towards the admirable, and shame towards the shameful. This paper defends a hybrid account of emotional fittingness. Emotions are complex, and typically involve (...) various elements. As well as involving representations that can be assessed for accuracy, emotions typically motivate their subjects in characteristically urgent ways. The fittingness of an emotion as a whole is a function of the fittingness of both its representational and motivational aspects. (shrink)

Are there aesthetic obligations, and what would account for their binding force if so? I first develop a general, domain‐neutral notion of obligation, then critically discuss six arguments offered for and against the existence of aesthetic obligations. The most serious challenge is that all aesthetic obligations are ultimately grounded in moral norms, and I survey the prospects for this challenge alongside three non‐moral views about the source of aesthetic obligations: individual practical identity, social practices, and aesthetic value primitivism. I conclude (...) by raising questions for further work in this area. (shrink)

Barry Maguire has recently argued that the nature of normative support for affective attitudes like fear and admiration differs fundamentally from that of reasons. These arguments appear to raise new and serious challenges for the popular ‘reasons-first’ view according to which normative support of any kind comes from reasons. In this paper, I show how proponents of the reasons-first view can meet these challenges. They can do so, I argue, if they can successfully meet some other well-known challenges to their (...) view: distinguishing between right and wrong kinds of reasons, distinguishing between reasons, enablers, and defeaters, and providing an account of the relation between reasons and rationality. Whether proponents of the reasons-first view can meet these other challenges remains controversial. I do not try to settle these questions here, but rather show that the debate about the nature of normative support for affective attitudes is not going to be settled in isolation from them. (shrink)

The rationalist lover accepts that whom she ought to love is whom she has most reason to love. She also accepts that the qualities of a person are reasons to love them. This seems to suggest that if the rationalist lover encounters someone with better qualities than her beloved, then she is rationally required to trade up. In this paper, I argue that this need not be the case and the rationalist lover can have just about as normal if not (...) a better romantic life than anyone could hope for. This is because we often do possess most reason to love our beloveds. To see why this is so, we have to think more carefully about (i) how we come to possess reasons for love and (ii) the higher-order reasons that govern whether we should seek or refrain from possessing said reasons. Reflection on these issues leads to what I call the Possession-Commitment Account of Love’s Reasons. I use this account to address additional worries for love rationalism and highlight how being rational about love can potentially get us out of romantic messes. I conclude that if being a rationalist about love is plausible after all, then we have reason to hope that being rational about other areas of our practical lives is plausible as well. (shrink)