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According to a popular account, rationality is a kind of coherence of an agent’s mental states and, more specifically, a matter of fulfilling norms of coherence. For example, in order to be rational, an agent is required to intend to do what they judge they ought to and can do. This norm has been called ‘Enkrasia’. Another norm requires that, ceteris paribus, an agent retain their intention over time. This has been called ‘Persistence of Intention’. This paper argues that thus (...) |
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Since it is hard to see how subjective rationality could be normative, a humbler, purely evaluative account of rationality’s importance has been suggested: rationality is a non-moral virtue, and rational action is good so far as it reveals that an agent ‘functions well’. This paper argues, however, that even this fallback position is threatened by ‘eccentric billionaire’ scenarios: sometimes, flouting purported coherence standards of rationality is maximally virtuous. In defense of the virtue account, I argue that a novel view of (...) |
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Is epistemic inconsistency a mere symptom of having violated other requirements of rationality—notably, reasons-responsiveness requirements? Or is inconsistency irrational on its own? This question has important implications for the debate on the normativity of epistemic rationality. In this paper, I defend a new account of the explanatory role of the requirement of epistemic consistency. Roughly, I will argue that, in cases where an epistemically rational agent is permitted to believe P and also permitted to disbelieve P, the consistency requirement plays (...) |
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Errol Lord has proposed a novel theory of rationality, what he calls Reasons Responsiveness. The theory makes rationality depend on an interesting mix of how well an agent responds to their perspective and the factivity of that perspective. In short, it says that what it is to be rational is to respond correctly to possessed objective normative reasons. To get a sense of the view it helps to first introduce some alternatives. |
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This is the latest draft of chapter 1 of _A New Theory of Reasons for Belief: Pragmatic Foundations and Pluralistic Reasons_ (Under Contract with OUP). It outlines the view that is the focus of the book: Welfarist Pluralism. Welfarist pluralism is the view that all normative reasons for belief are grounded in wellbeing and that being in a positive epistemic state is one of the components of wellbeing. This chapter explains how one can develop a principled version of non-derivative pluralism (...) |
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This chapter sets out a theory of how to weigh alethic and pragmatic (non-alethic) reasons for belief, or more precisely, to say how alethic and non-alethic considerations jointly determine what one ought to believe. It replaces my earlier (2008) weighing account. It is part of _The true and the good: a new theory of theoretical reason_, which develops a view, welfarist pluralism, which comprises central two theses. One is that there are both irreducibly alethic or epistemic reasons for belief and (...) |
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This paper offers a sketch of welfarist pluralism, a view that is intended to resolve a difficulty for non-derivative pluralists about normative reasons for belief. Welfarist pluralism is the view that all reasons for belief are rooted in wellbeing, and that wellbeing has as one of its components being in a positive epistemic state. The paper explores how this view can explain various pluralist intuitions and why it offers a plausible basis for combinatorial pluralists who believe that alethic and pragmatic (...) |
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Normative reasons are of constant importance to us as agents trying to navigate through life. For this reason it is natural and vital to ask philosophical questions about reasons and the normative realm. This thesis explores various issues concerning reasons and normativity. The thesis consists of five free-standingpapers and an extended introduction. The aim of the extended introduction is not merely to situate the papers within a wider philosophical context but also to provide an overview of some of the central (...) |
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In tradition linked to Aristotle and Kant, many contemporary philosophers treat practical and theoretical normativity as two genuinely distinct domains of normativity. In this paper I consider the question of what it is for normative domains to be distinct. I suggest that there are two different ways that the distinctness thesis might be understood and consider the different implications of the two different distinctness theses. |
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