G.E. Moore’s open question arguments (OQAs) have been targeted by unsympathetic philosophers for close to a century. Perhaps the most serious criticism directed towards Moore’s OQAs is that they beg the question against targeted theories. After presenting an OQA extracted from §13 of Principia Ethica, I lodge this question-begging objection before articulating Moore’s autobiographical efforts to mitigate its force. I then suggest that Moore’s OQAs are incomplete, awaiting the final stage of construction, an explanation of the ‘open question’ phenomenon—the inclination (...) of many philosophers to endorse the central premises of Moore’s OQAs. After a brief investigation of noncognitivist attempts to explain the phenomenon, I propose a semantic explanation, a cognitivist explanation that commits its proponents neither to mysterious nonnatural properties nor to perilous positions regarding the paradox of analysis. I conclude by arguing that Moore’s completed OQAs are successful, but his deployment of them in efforts to refute metaethical naturalism, even analytic or semantic versions, is not. (shrink)

"Rationality: Contexts and Constraints" is an interdisciplinary reappraisal of the nature of rationality. In method, it is pluralistic, drawing upon the analytic approaches of philosophy, linguistics, neuroscience, and more. These methods guide exploration of the intersection between traditional scholarship and cutting-edge philosophical or scientific research. In this way, the book contributes to development of a suitably revised, comprehensive understanding of rationality, one that befits the 21st century, one that is adequately informed by recent investigations of science, pathology, non-human thought, emotion, (...) and even enigmatic Chinese texts that might previously have seemed to be expressions of irrationalism. Addresses recent challenges and Identifies a direction for future research on rationalityInvestigates the relationship between rationality and mental disorders, such as delusion and depressionAssesses reasoning in artificial intelligence and nonhuman animalsReflects on ancient Chinese Philosophy and possible cultural differences in human psychology Employs philosophical reflection, along with linguistic, probabilistic, and logical techniques. (shrink)

Richard Foley has presented a puzzle purporting to show that all attempts in trying to find a sufficient condition of rationality are doomed. The puzzle rests on two plausible assumptions. The first is a level-connecting principle: if one rationally believes that one's belief that p is irrational, then one's belief that p is irrational. The second is a claim about a structural feature shared by all promising sufficient conditions of rationality: for any such condition, it is possible that one's belief (...) satisfies it and yet one rationally believes that it doesn’t. With the two assumptions, Foley argues that a sufficient condition of rationality is impossible. I explain how exactly the puzzle goes and I try to offer a solution. If my solution works, all theorists of rationality who accept certain level-connecting principles need to add an extra condition to their favourite rationality-making condition. (shrink)

In this thesis I seek to advance our understanding of what intuitions are. I argue that intuitions are experiences of a certain kind. In particular, they are experiences with representational content, and with a certain phenomenal character. -/- In Chapter 1 I identify our target and provide some important reliminaries. Intuitions are mental states, but which ones? Giving examples helps: a person has an intuition when it seems to her that torturing the innocent is wrong, or that if something is (...) red it is coloured. We can also provide an initial characterisation of the state by saying that it has representational content, often causes belief, and appears to justify belief. In addition, there is something it is like to have an intuition: intuition has a certain phenomenal character. -/- Some argue that intuition does not explain anything which cannot be explained by other mental states. One version of this view takes intuition to reduce to belief. In Chapter 2 I argue that this entails that agents are rationally criticisable in situations where we know they are not, and that such views are therefore untenable. A parallel argument shows that the corresponding approach to perception fails. This suggests a similarity in nature: both intuition and perception are experiences. -/- Others take intuition to reduce to a disposition to have a belief. In Chapter 3 I consider a line of argument against such views, find it unsuccessful, and present two new arguments. One is likely to be dialectically ineffective. The other suffers no such weakness: it shows that the proposed reduction fails. As before, the argument also applies to perception, and suggests that intuition and perception are both experiences. -/- In the remainder of the thesis I develop an account of intuition as an experience. I distinguish between content-specific and attitude-specific phenomenology, and argue that intuition lacks the former (Chapter 4), but has the latter (Chapter 5). This allows us to say what intuition is: it is is an experience with representational content and with attitude-specific phenomenology of a certain kind. -/- In Chapter 6 I put this account of intuition to use. When a person has a perceptual or intuitional experience, I argue that simply having the experience is what makes the subject justified in believing what the experience represents. Moreover, what explains that intuition and perception can justify belief in this way is precisely their phenomenal character. (shrink)

According to agent relativism, each person's moral requirements are relative to her desires or interests. That is, whether a person morally ought to ø depends on what interests or desires she has. Some philosophers charge that the main argument for agent relativism trades on an ambiguity in the term "reason," "reason for action,'' or the like. This paper shows that although the argument for agent relativism may indeed harbor an ambiguity, the ambiguity is no Achilles’ heel. To remove it is (...) not to discredit the argument, but to uncover the strongest form of it, the form that makes agent relativism tenacious. (shrink)

When a person has an intuition, it seems to her that things are certain ways; to many it seems that torturing the innocent for fun is wrong, for example. When a person has an intuition, there is also something particular it is like to be her: intuitions have a characteristic phenomenal character. This article asks how the phenomenal character of intuition is related to two core core questions in the philosophy of intuition, namely: Is intuition a source of justification and (...) knowledge? and What are intuitions?. (shrink)

§13 of Principia Ethica contains G. E. Moore’s most famous open question arguments. Several of Moore’s contemporaries defended various forms of metaethical nonnaturalism—a doctrine Moore himself endorsed—by appeal to OQAs. Some contemporary cognitivists embrace the force of Moore’s OQAs against metaethical naturalism. And those who posit noncognitivist meaning components of ethical terms have traditionally used OQAs to fuel their own emotivist, prescriptivist, and expressivist metaethical programs. Despite this influence, Moore’s OQAs have been ridiculed in recent decades. Their deployment has been (...) labeled “accident prone,” “simple to dismiss,” and just plain invalid. Critics accuse Moore of begging the question. Others argue that his OQAs founder upon the paradox of analysis. And still others argue that Moore’s open question argumentation is incompatible with the Kripke–Putnam causal theory of reference and thus it “simply fails; it is bankrupt”. I aim to show that there is something of continuing value in Moore’s open question efforts. I present and criticize Nicholas Sturgeon’s influential interpretation of Moore’s OQAs as a means to motivate and explicate my own interpretation of Moore’s thoughts in §13 of Principia Ethica. I then articulate the role that OQAs are intended to play in Moore’s overall argumentative strategies to undermine metaethical naturalism and thereby provide some theoretical support for metaethical nonnaturalism. Finally, I attend to the most prominent objections to Moore’s theorizing and attempt to evaluate the extent to which Moore’s efforts are successful. My hope is to display both the promising portions of Moore’s metaethical argumentation in Principia Ethica as well as its limitations. (shrink)

Traditional philosophy has been under attack from several quarters in recent years. The traditional philosopher views philosophy as an armchair discipline relying, for the most part, on reason and reflection. Some philosophers doubt the legitimacy of this type of inquiry. Their arguments usually occur along two dimensions. Some argue that the primary data source for the armchair philosopher--intuition--does not provide evidence for philosophical theories. Others argue that conceptual analysis, which is the preferred method of inquiry for armchair philosophers, can't yield (...) the results the philosopher is looking for, since concepts like 'knowledge' or 'free-will' vary from culture to culture or even between persons within a culture. Finally, some philosophers argue that we should abandon the armchair program because philosophy should be an empirical enterprise continuous with the sciences. I argue that attempts to undermine intuition fail and that one can justify the evidential status of intuition in a non-question begging way. I then argue that attacks on the belief in shared concepts do not succeed because they often conflate the nature of scientific objects with those of interest to the philosopher. However, if concepts do vary from culture to culture, I show that the philosopher need not abandon the armchair. She can still do conceptual analysis but it will be only the entry point into the philosophical dialogue. I apply this approach to epistemology arguing that the central epistemic questions ought to be the existential and the normative. This approach helps to vindicate epistemic internalism. (shrink)

In this dissertation, I argue for a set of interpretations regarding the relationship between moral obligation and reasons for acting in the theories of Hobbes, Hutcheson, and Hume. Several commentators have noted affinities between these naturalist moral theories and contemporary ethical internalism. I argue that attempts to locate internalist theses in these figures are not entirely successful in any clear way. I follow Stephen Darwall's suggestion that addressing the question “why be moral?” is one of the fundamental problems of modern (...) moral philosophy. Since, as some have argued, there is a tension between accepting internalism and providing an adequate response to the “why be moral” question, I argue that each figure maintains a distinctive response to this question given the sort of internalism, if any, he would accept. In the introduction, I provide the key distinctions that arise from contemporary discussions of ethical internalism, and I motivate my project of looking for insight into the relationship between internalism and amoralism in the British Moralists. Chapters 1 and 2 focus on the moral theory Hobbes who, I argue, would accept a version of constitutive existence internalism because he holds that there is a necessary connection between one's being contractually obligated and one's being in certain rationally motivating states. I then present the fool's objection as an objection to the assumption of a relevant similarity between divine obligation and contractual obligation. I argue that, irrespective of this dissimilarity, the fool has some rational motive to keep his covenants in virtue of the fact that making covenants changes one's decision situation in such a way that it becomes reasonable to treat covenants as if they imposed categorical constraints on behavior. I claim that Hobbes's response to the fool is, at least in part, that the fool fails to understand what moral obligation consists in. In the remainder of the dissertation I turn my attention to two classical sentimentalist moral theories. I examine the theories of Hutcheson and Hume because it is not clear what resources moral sentimentalism has available to it in order to address questions about the reasonableness of moral action. In chapters 3 and 4, I develop an interpretation of Hutcheson who, because he distinguishes between exciting and justifying reasons, is able to say there is some non-derivative sense in which moral actions are reasonable. I argue that he develops a theory whereby moral obligation is to be understood in terms of the non-motivating states of approval of moral spectators, and I do not think, contrary to Darwall, that there is anything puzzling about his doing so. I argue that Hutcheson does not accept a version of motive internalism, but that he shares much in common with internalist views: he claims that there is a very strong, if contingent, connection between our states of approval and our motivational states. I offer an explanation of how Hutcheson could respond to the amoalist, which holds that we ought to be moral because, in part, we all already have the motives for and the interests in doing the sorts of things of which moral spectators approve. In chapters 5 and 6, I turn my attention to Hume who, because he makes no distinction between motivating and justifying reasons, does not seem to have anything to say about the non-derivative reasonableness of moral action. I argue that a textually grounded interpretation of Hume's theory of the passions provides us with more reason to favor an internalist reading over an externalist reading of his moral theory. Much of my argument depends on an interpretation of Hume's claim that it is possible for agents to be moved to act from a sense of duty alone. When we ask what Hume can say to the question “why be moral,” some of the options that Hutcheson pursues are initially open to him. However, I argue that Hume thinks philosophical theorizing must give way to the operations of psychological mechanisms that are causally responsible for inspiring agents to act morally by giving rise in them to particular kinds of affections. I conclude with some general remarks about the problems surrounding Darwall's interpretation of Hume's theory of justice, and use this discussion to lend further support to the claim that the actual theories of Hobbes, Hutcheson, and Hume do not neatly fit into the taxonomies that Darwall seems to think they do. (shrink)