Presents the author's evolving views of the best current positions on certain core philosophical and psychological problems as they developed over time. These positions together suggest a skeptical or nihilist perspective modified by evolutionary psychology and contemporary philosophy that embraces our desire to live as best we can and the relative and psychological reality of values, free will and other phenomena while recognizing limitations on their foundations and our understanding. The below makes no claims to originality for most of the (...) ideas expressed, drawing on a range of mostly unreferenced texts that will be familiar to philosophers and psychologists working in this area. (shrink)

Starting from the sixties of the past century theory change has become a main concern of philosophy of science. Two of the best known formal accounts of theory change are the post-Popperian theories of verisimilitude (PPV for short) and the AGM theory of belief change (AGM for short). In this paper, we will investigate the conceptual relations between PPV and AGM and, in particular, we will ask whether the AGM rules for theory change are effective means for approaching the truth, (...) i.e., for achieving the cognitive aim of science pointed out by PPV. First, the key ideas of PPV and AGM and their application to a particular kind of propositional theories - the so called "conjunctive propositions" - will be illustrated. Afterwards, we will prove that, as far as conjunctive propositions are concerned, AGM belief change is an effective tool for approaching the truth. (shrink)

I consider here the issue of whether and to what extent moral truths are absolute. My aim is to raise some new considerations in favor of moral relativism: the thesis that some moral statements can vary in truth-value depending on the moral standards at issue.1 2 This paper has three major components. First, I describe a new puzzle concerning the possibility of moral knowledge in light of expert disagreement. I argue that the best solution to this puzzle requires moral relativism. (...) Second, I develop a notion of a moral standard that incorporates recent developments in moral psychology, including work by.. (shrink)

The main aim of this thesis is to defend moral realism. In chapter 1, I argue that moral realism is best understood as the view that moral sentences have truth-value, there are moral properties that make some moral sentences true, and moral properties are not reducible to non- moral properties. Realism is contrasted with non-cognitivism, error-theory and reductionism, which, in brief, deny, and, respectively. In the introductory chapter, it is also argued that there are some prima facie reasons to assume (...) that non-cognitivism and error-theory are erroneous. In chapters 2 and 3, I suggest that the two main forms of reductionism, analytic and synthetic reductionism, are mistaken. In chapter 4, I argue that the considerations in the previous chapters in relation to non-cognitivism, error-theory and reductionism provide support to moral realism. It is also suggested that these considerations make it plausible to hypothesise that moral properties depend on non- moral properties in a way I refer to as ‘the realist formula’. The realist formula confirms moral realism since it implies that moral properties are not reducible to non- moral properties. In chapters 5, 6 and 7, I argue that moral realism, much owing to the realist formula, is able to explain significant meta-ethical issues regarding moral disagreement, moral reason and moral motivation. Among other things, externalism concerning moral motivation is defended. The explanatory value of moral realism in relation to these meta-ethical issues is taken to suggest that this view is preferable to non-cognitivism, error-theory and reductionism. Some of the meta-ethical issues discussed in these chapters, particularly moral disagreement and motivation, have been thought to provide support to non-cognitivism and error-theory. I maintain that since realism, unlike reductionism, is able to counter these arguments, it justifies us in upholding the view that moral sentences have truth-value and the view that there are moral properties. In chapter 8, various objections against realism with regard to the dependence of moral properties on non- moral properties are responded to. In chapter 9, I consider an influential argument to the effect that moral properties are not involved in causal explanations. I maintain that this argument fails and that it therefore is reasonable to assume that moral properties are natural properties. However, the discussions in chapters 8 and 9 also suggest that moral realism might face problems that cannot be thoroughly discussed in this thesis. (shrink)

We defend a contextualist account of deontic judgments as relativized both to (i) information and to (ii) standards or ends, against recent objections that turn on practices of moral disagreement. Kolodny & MacFarlane argue that information-relative contextualism cannot accommodate the connection between deliberation and advice; we suggest in response that they misidentify the basic concerns of deliberating agents. For pragmatic reasons, semantic assessments of normative claims sometimes are evaluations of propositions other than those asserted. Weatherson, Schroeder and others have raised (...) parallel objections to standard-relative contextualism; we argue for a parallel solution. (shrink)

Moral error theory of the kind defended by J. L. Mackie and Richard Joyce is premised on two claims: (1) that moral judgements essentially presuppose that moral value has absolute authority, and (2) that this presupposition is false, because nothing has absolute authority. This paper accepts (2) but rejects (1). It is argued first that (1) is not the best explanation of the evidence from moral practice, and second that even if it were, the error theory would still be mistaken, (...) because the assumption does not contaminate the meaning or truth-conditions of moral claims. These are determined by the essential application conditions for moral concepts, which are relational rather than absolute. An analogy is drawn between moral judgements and motion judgements. (shrink)

The main impetus for my book came from the widespread acceptance of relativistic views about truth and knowledge within the Academy, especially within the humanities and the humanistic social sciences. In its introductory sections, though, I noted that there is one discipline within the humanities in which the influence of relativistic views is quite weak—namely, within analytic philosophy itself. Ironically, no sooner had the ink dried on the final version of my manuscript sometime in mid-2005—although, of course it had been (...) in the works for a number of years prior to that—than I began to become aware of a huge interest in certain kinds of relativistic views that was beginning to build within analytic philosophy. That interest—which is ongoing as I write—has been fueled to a considerable extent by the work of a younger generation of philosophers including John MacFarlane, Max Kölbel and Peter Lasersohn. (shrink)

Discussion of moral explanation has reached animpasse, with proponents of contemporaryethical naturalism upholding the explanatoryintegrity of moral facts and properties, andopponents – including both anti-realists andnon-naturalistic realists – insisting thatsuch robustly explanatory pretensions as moraltheory has be explained away. I propose thatthe key to solving the problem lies in thequestion whether instances of moral propertiesare causally efficacious. It is argued that,given the truth of contemporary ethicalnaturalism, moral properties are causallyefficacious if the properties of the specialsciences are. Certain objections are rebuttedinvolving (...) the nature of causation, on the onehand, and putative special features of themoral realm, on the other. (shrink)

Gli approcci della tradizione filosofica alla morale si fondano prevalentemente su concetti e teorie metafisiche e teologiche. Tra i concetti etici tradizionali, il più importante è la Teoria del Comando Divino (DCT). Secondo la DCT, Dio dà fondamenti morali all’umanità attraverso la sua creazione e attraverso la Rivelazione. Moralità e Divinità sono inseparabili fin dalle civiltà più remote. Questi concetti si inseriscono in un quadro teologico e sono accettati principalmente dalla maggior parte dei seguaci delle tre tradizioni abramitiche: ebraismo, cristianesimo (...) e islam: la parte più considerevole della popolazione umana. Tenendo come fondamento la fede e la Rivelazione, le Teorie del Comando Divino non sono strettamente soggette alla dimostrazione. Gli oppositori alla concezione della morale del Comando Divino, fondata sull'impossibilità di dimostrare i suoi presupposti metafisici e religiosi, hanno tentato per molti secoli (anche se senza successo) di sminuirne l'importanza. Sostenevano che esso non presenta prove materiali e coerenza logica e, per questo motivo, non può essere preso in considerazione per scopi scientifici o filosofici. È solo una convinzione e, come tale, dovrebbe essere intesa. Oltre a queste opposizioni estreme, molti altri concetti contravvengono alle teorie del Comando Divino, in un modo o nell'altro, in parte o del tutto. Dalla filosofia greca classica fino ai giorni nostri, molti filosofi e scienziati sociali sostengono che la moralità è solo un costrutto e quindi culturalmente relativo e culturalmente determinato. Tuttavia, ciò apre la strada a molte altre discussioni e impone la sfida di determinare il significato della cultura, quali elementi della cultura siano moralmente determinanti e, infine, i confini di tale relatività. I deterministi morali affermano che tutto ciò che riguarda il comportamento umano, inclusa la moralità, è determinato una volta che il libero arbitrio non esiste. Più recentemente, i pensatori moderni hanno sostenuto che esiste una scienza rigorosa della moralità. Tuttavia, pur spiegando numerosi fatti e prove, il metodo scientifico da solo non può illuminare l’intero contenuto e il pieno significato dell’etica. La comprensione della morale richiede una percezione più ampia e un accordo tra i filosofi, cosa che essi non hanno mai raggiunto. Queste domande hanno molte configurazioni diverse a seconda di ciascun filone filosofico e danno origine ad analisi complesse e dibattiti infiniti finché molti di essi sono reciprocamente conflittuali. L'universo e l'atmosfera che coinvolgono questa ricerca sono i domini di tutti questi conflitti concettuali, osservati da un punto di vista oggettivo ed evolutivo. Indipendentemente da questa circostanza e dalla sua intrinseca importanza; tuttavia, queste domande sono lontane dall’approccio metodologico di una discussione analitica sulla morale oggettiva, che è, in effetti, lo scopo e la portata di questo lavoro. Dovremmo rivisitare brevemente queste importanti teorie tradizionali perché questo lavoro ospita uno studio comparativo e i suoi presupposti differiscono profondamente da tutte le teorie tradizionali. -/- Diventa quindi necessario offrire al lettore elementi di confronto diretti e specifici per una critica valida, dispensando ricerche interruttive. Tuttavia, anche rivisitando le teorie tradizionali, a questo scopo di esposizione comparativa e critica, esse verranno tenute ai margini delle nostre preoccupazioni primarie come “aliena materia”. Indipendentemente dalla validità di alcuni o tutti gli elementi di questa discussione e dal loro significato come universo filosofico della nostra ricerca, lo scopo di questo lavoro è dimostrare e giustificare l’esistenza e il significato degli archetipi morali preistorici sorti direttamente dal contesto sociale fondamentale e corrispondenti bisogni e sforzi per la sopravvivenza. Tali archetipi sono la definizione del fondamento essenziale dell'etica, la sua aggregazione all'inconscio collettivo e la corrispondente logica di organizzazione e trasmissione agli stadi evolutivi del genoma umano e dei diversi rapporti spazio-temporali, indipendentemente da qualsiasi esperienza contemporanea dei singoli individui. Il sistema definito da questi archetipi compone un modello sociale umano evolutivo. È questa una posizione meta etica? Sì. Inoltre, come in ogni ragionamento meta etico, bisognerebbe cercare attentamente i percorsi migliori e più coerenti, come offre la Filosofia Analitica. Pertanto, questo lavoro dovrebbe ragionevolmente dimostrare che la morale non è un prodotto culturale degli uomini civilizzati o delle società moderne. Pur essendo soggetto a molteplici aggregazioni e sottrazioni culturali, i suoi fondamenti essenziali sono archetipici e non sono mai strutturalmente mutati. Questo ragionamento induce che la moralità sia un primo attributo dell'“homo sapiens”; non è una proprietà né un accidente: integra l'essenza umana e appartiene all'identità ontologica umana. I fenomeni umani sono un processo continuo, che gioca il suo ruolo tra determinazione casuale e libero arbitrio, e dobbiamo chiederci come è iniziata la moralità e come è arrivata a noi nel presente. (shrink)

Nobody doubts that culture plays a decisive role in understanding human forms of life. But it is unclear how this decisive role should be integrated into a comprehensive explanatory model of human behaviour that brings together naturalistic and social-scientific perspectives. Cultural difference, cultural learning, cultural determination do not mix well with the factors that are normally given full explanatory value in the more naturalistic approaches to the study of human behaviour. My purpose in this paper is to alert to some (...) of the theoretical vulnerabilities or concerns that the cross-cultural study of mind and behaviour might entail. I classify these theoretical concerns into three, loosely defined, categories: epistemological, ontological and ethical. The first have to do with what in anthropology was once labelled as ‘butterfly collecting’. What kind of supplementary, or additional, general theoretical knowledge do we produce when we add to the research different, particularistic, culturally determined, ways of knowing? Ontological concerns refer to the underlying reality that those ways of knowing are meant to disclose. If there are so many ways of knowing the world, where is the reality to be known? Ethical concerns are those entailed in the forms of ‘othering’ that unqualified cross-cultural research is likely to produce in research participants. (shrink)

Relativism, roughly put, is the view that truth and falsity, right and wrong, standards of reasoning, and procedures of justification are products of differing conventions and frameworks of assessment and that their authority is confined to the context giving rise to them. More precisely, ‘relativism’ covers views which maintain that—at a level of high abstraction—at least some class of things have properties they have not simpliciter, but only relative to a given framework of assessment, and correspondingly, that the truth of (...) claims attributing these properties holds only once the relevant framework of assessment is specified or supplied. Relativists characteristically insist, furthermore, that if something is only relatively so, then there can be no framework-independent vantage point from which the matter of whether the thing in question is so can be established. Relativism has been, in its various guises, both one of the most popular and most reviled philosophical doctrines of our time. Defenders see it as a harbinger of tolerance and the only ethical and epistemic stance worthy of the open-minded and tolerant. Detractors dismiss it for its alleged incoherence and uncritical intellectual permissiveness. Debates about relativism permeate the whole spectrum of philosophical sub-disciplines. From ethics to epistemology, science to religion, political theory to ontology, theories of meaning and even logic, philosophy has felt the need to respond to this heady and seemingly subversive idea. Discussions of relativism often also invoke considerations relevant to the very nature and methodology of philosophy and to the division between the so-called ‘analytic and continental’ camps in philosophy. And yet, despite a long history of debate going back to Plato and a still developing large body of writing, it is still difficult to come to an agreed definition of what, at its core, relativism is, and what philosophical import it has. This entry attempts to provide a broad account of the many ways in which ‘relativism’ has been defined, explained, defended and criticized. (shrink)

This paper champions the view (REG) that the concept of a normative reason for an agent S to perform an action A is that of an explanation why it would be good (in some way, to some degree) for S to do A. REG has numerous virtues, but faces some significant challenges which prompt many philosophers to be skeptical that it can correctly account for all our reasons. I demonstrate how five different puzzles about normative reasons can be solved by (...) attention to the concept of goodness, and in particular observing the ways in which it—and consequently, talk about reasons—is sensitive to context (ends and information). Rather than asking simply whether or not certain facts are reasons for S to do A, we need to explore the contexts in which it is and is not correct to describe a certain fact as “a reason” for S to do A. These five puzzles concern: (1) reasons for attitudes of the “right kind”, (2) evidence as reasons, (3) normative facts as reasons, (4) subjective reasons, and (5) attitudes as reasons. (shrink)

Many philosophers think that moral objectivism is supported by stable features of moral discourse and thinking. When engaged in moral reasoning and discourse, people behave ‘as if’ objectivism were correct, and the seemingly most straightforward way of making sense of this is to assume that objectivism is correct; this is how we think that such behavior is explained in paradigmatically objectivist domains. By comparison, relativist, error-theoretic or non-cognitivist accounts of this behavior seem contrived and ad hoc. After explaining why this (...) argument should be taken seriously (recent arguments notwithstanding), I argue that it is nevertheless undermined by considerations of moral disagreement. Even if the metaphysical, epistemic and semantic commitments of objectivism provide little or no evidence against it, and even if the alternative explanations of ‘objectivist’ traits of moral discourse and thinking are speculative or contrived, objectivism is itself incapable of making straightforward sense of these traits. Deep and widespread moral disagreement or, rather, the mere appearance of such disagreement, strongly suggests that the explanations operative in paradigmatically objective discourse fail to carry over to the moral case. Since objectivism, no less than relativism, non-cognitivism and error-theories, needs non-trivial explanations of why we behave ‘as if’ objectivism were correct, such behavior does not presently provide reason to accept objectivism. (shrink)

Many take the claim that you cannot ‘get’ an ‘ought’ from an ‘is’ to imply that non- moral beliefs are by themselves incapable of justifying moral beliefs. I argue that this is a mistake and that the position that moral beliefs are justified exclusively by non-moral beliefs—a view that I call moral inferentialism—presents an attractive non-sceptical moral epistemology.

There seem to be cases where A believes p, and B believes not-p, but neither makes a mistake. This is known as faultless disagreement. According to the epistemic account, in at least some cases of faultless disagreement either A or B must believe something false, and the disagreement is faultless in the sense that each follows the epistemic norm. Recently, philosophers have raised various objections to this account. In this paper, I propose a new version of the epistemic account and (...) show how it can handle those objections. (shrink)

Decisions in democracy are binding not in virtue of being true or good, but on account of being an outcome of the majority voting procedure. For some, this is a proof of an intricate connection between democracy and moral relativism. The ‘militant democracy’ model, on the other hand, is premised on the idea that certain political actors and choices have to be banned for being fatally bad for democracy. This gives rise to the claim that protected democratic fundamental values of (...) freedom and equality enjoy the status of absolute moral standards. This article dismisses the intuition that justification of ‘militant democracy’ depends on unpacking the relation between democracy and meta-ethics. Instead, following Bernard Suits’ analytical exposition of the important features of games, it demonstrates, first, how democracy is like a game and, then, it argues that a plausible justification of ‘militant democracy’ stems from its game-like character. (shrink)

:Preference-aggregation problems arise in various contexts. One such context, little explored by social choice theorists, is metaethical. ‘Ideal-advisor’ accounts, which have played a major role in metaethics, propose that moral facts are constituted by the idealized preferences of a community of advisors. Such accounts give rise to a preference-aggregation problem: namely, aggregating the advisors’ moral preferences. Do we have reason to believe that the advisors, albeit idealized, can still diverge in their rankings of a given set of alternatives? If so, (...) what are the moral facts when the advisors do diverge? These questions are investigated here using the tools of Arrovian social choice theory. (shrink)

Relativism has been, in its various guises, both one of the most popular and most reviled philosophical doctrines of our time. Defenders see it as a harbinger of tolerance and the only ethical and epistemic stance worthy of the open-minded and tolerant. Detractors dismiss it for its alleged incoherence and uncritical intellectual permissiveness. Debates about relativism permeate the whole spectrum of philosophical sub-disciplines. From ethics to epistemology, science to religion, political theory to ontology, theories of meaning and even logic, philosophy (...) has felt the need to respond to this heady and seemingly subversive idea. Discussions of relativism often also invoke considerations relevant to the very nature and methodology of philosophy and to the division between the so-called “analytic and continental” camps in philosophy. And yet, despite a long history of debate going back to Plato and an increasingly large body of writing, it is still difficult to come to an agreed definition of what, at its core, relativism is, and what philosophical import it has. This entry attempts to provide a broad account of the many ways in which “relativism” has been defined, explained, defended and criticized. (shrink)

In this paper I offer a characterization of evaluative realism, present the intuitive case against it, and offer two considerations to support it further: one concerning the internalist connection between values and motivation, and the other concerning the intuitibve causal inefficacy of evaluative properties. The considerations ultimately rely on the former intuitions themselves, but are not devoid of interest, as they might make one revise what one took to be his own realistic supporting intuitions, if such one had.

Overview of the main issues about value pluralism.

This paper develops an empirical argument that the rejection of moral objectivity leaves important features of moral judgment intact. In each of five reported experiments, a number of participants endorsed a nonobjectivist claim about a canonical moral violation. In four of these experiments, participants were also given a standard measure of moral judgment, the moral/conventional task. In all four studies, participants who respond as nonobjectivists about canonical moral violations still treat such violations in typical ways on the moral/conventional task. In (...) particular, participants who give moral nonobjectivist responses still draw a clear distinction between canonical moral and conventional violations. Thus there is some reason to think that many of the central characteristics of moral judgment are preserved in the absence of a commitment to moral objectivity. (shrink)

J. Anthony Blair is a prominent international figure in argumentation studies. He is among the originators of informal logic, an author of textbooks on the informal logic approach to argument analysis and evaluation and on critical thinking, and a founder and editor of the journal Informal Logic. Blair is widely recognized among the leaders in the field for contributing formative ideas to the argumentation literature of the last few decades. This selection of key works provides insights into the history of (...) the field of argumentation theory and various related disciplines. It illuminates the central debates and presents core ideas in four main areas: Critical Thinking, Informal Logic, Argument Theory and Logic, Dialectic and Rhetoric. (shrink)

Moral relativists often defend their view as an inference to the best explanation of widespread and deep moral disagreement. Many philosophers have challenged this line of reasoning in recent years, arguing that moral objectivism provides us with ample resources to develop an equally or more plausible method of explanation. One of the most promising of these objectivist methods is what I call the self-interest explanation, the view that intractable moral diversity is due to the distorting effects of our interests. In (...) this paper I examine the self-interest explanation through the lens of the famine debate, a well-known disagreement over whether we have a moral obligation to donate most of our income to the global poor. I argue that objectivists should reduce their confidence that the persistence of the famine debate is due to the distorting influence of self-interest. If my argument is on target, then objectivists may need to supply a stronger explanation of moral disagreement to defend their view against the threat of moral relativism. (shrink)

Recently a number of writers have argued that a new form of relativism involves a form of semantic context-dependence which helps it escape the perhaps most common objection to ordinary contextualism; that it cannot accommodate our intuitions about disagreement. I argue: (i) In order to evaluate this claim we have to pay closer attention to the nature of our intuitions about disagreement. (ii) We have different such intuitions concerning different questions: we have more stable disagreement intuitions about moral disputes than (...) about, say, disputes about matters of taste. (iii) The new form of relativism does not vindicate the stable intuitions about disagreement. (iv) It does a better job explaining the unstable intuitions than contextualism. But, pace some relativists, it is not clear that assertion-truth rather than just proposition-truth has to be relativized to accomplish this. (shrink)

The author argues that well-known forms of relativism are unable to accommodate, at once, a set of three highly intuitive theses about the distinctive character of moral reasons. Yet the author argues it is possible to formulate a novel form of normative relativism that has the power to accommodate these claims. The proposed view combines the relativist idea that the normative facts are attitude-dependent with the insight that there are non-human agents to which it makes sense to attribute the kinds (...) of attitudes that give rise to normative reasons. Societies, too, can possess reasons to pursue their aims. What distinguishes moral reasons from reasons of practical rationality is that the former apply directly to societies in virtue of aims held by each society as a group, while the latter apply directly to persons in light of their own individual interests. (shrink)

In 2006, United Nations Human Rights Council was tasked to establish a new human rights monitoring mechanism: Universal Periodic Review process. The objective of this process is to promote and protect the universality of all human rights issues and concerns via a dialogical peer review process. The primary aim of this investigation is to ask the following question: has this claim of promoting and protecting the universality of the human rights been met, or challenged, during state reviews in the UPR (...) process? The issue of polygamy has been selected as the focus for this investigation to be used, primarily, as a tool to undertake an in-depth analysis of the discussions held during state reviews in the review process. In addition, this paper will employ scholarly debates between universalism and cultural relativism, as well as the sophisticated and nuanced approaches that fall in between the polarised opposites, to analyse the discussions held on human rights during state reviews. Ultimately, the findings and discussion of this investigation will provide a unique and valuable insight to the work and operation of the UPR process, so far. (shrink)

_A wide ranging consideration of the work of contemporary ethicist David Wong._.

Does Duncan Kennedy successfully cannibalize jurisprudence? He attempts to do it by demonstrating the inexistence of rightness in legal argumentation. If there is no right legal argument, then there is no right answer in adjudication, adjudication is not a rational enterprise and legal doctrine cannot be said to be a science. It can be shown that skepticism is self-defeating. Duncan Kennedy can avoid self defeat only because he actually believes in a lot of legal arguments. His thesis that judges decide (...) questions of policy without any methodology that distinguishes them from legislators does not hold. Judicial reasoning is subject to constraints that do not affect legislators. It must be based on the sources of law and is limited by rules of procedure. Even when the judges have ‘interstitial’ legislative powers they are, unlike the legislator, bound to fit the system and their decisions are considered in procedure from the perspective of the right answer doctrine. The only work that can convincingly refute the skeptic argument against legal science is the reconstruction of jurisprudence as a scientific enterprise. Such work is beyond the scope of any single paper. The article aims to give some inspirations for such a task. (shrink)