Recent literature on intrinsic value contains a number of disputes about the nature of the concept. On the one hand, there are those who think states of affairs, such as states of pleasure or desire satisfaction, are the bearers of intrinsic value (“Mooreans”); on the other hand, there are those who think concrete objects, like people, are intrinsically valuable (“Kantians”). The contention of this paper is that there is not a single concept of intrinsic value about which Mooreans and Kantians (...) have disagreed, but rather two distinct concepts. I state a number of principles about intrinsic value that have typically (though not universally) been held by Mooreans, all of which are typically denied by Kantians. I show that there are distinct theoretical roles for a concept of intrinsic value to play in a moral framework. When we notice these distinct theoretical roles, we should realize that there is room for two distinct concepts of intrinsic value within a single moral framework: one that accords with some or all of the Moorean principles, and one that does not. (shrink)

One of the main challenges in the philosophy of language is determining the form of knowledge of the rules of language. Michael Dummett has put forth the view that knowledge of the rules of language is a kind of implicit knowledge; some philosophers have mistakenly conceived of this type of knowledge as a kind of knowledge-that . In a recent paper in this journal, Patricia Hanna argues against Dummett’s knowledge-that view and proposes instead a knowledge-how view in which knowledge of (...) the rules of language is a kind of practical knowledge, like an agent’s non-propositional knowledge of counting. In this paper I argue, first, that Hanna misunderstands Dummett’s conception of knowledge of linguistic rules, and, second, that Dummett’s considerations of practical knowledge of language pose a problem for Hanna’s knowledge-how view. At the end of the paper, I briefly sketch an account of practical knowledge of language that meets the requirements set by Dummett. (shrink)

In “Knowing How”, Jason Stanley and Timothy Williamson (2001) propose an intellectualist account of knowledge-how, according to which all knowledge-how is a type of propositional knowledge about ways to act. In this article, I examine this intellectualist account by applying it to the epistemology of language. I argue that (a) Stanley and Williamson mischaracterize the concept of knowledge-how in the epistemology of language, and (b) intellectualism about knowledge of language fails in its explanatory task. One lesson that can be drawn (...) from this case study is that Stanley and Williamson's intellectualism is limited in its explanatory scope and power insofar as it cannot explain the knowledge of language, which is usually conceived as knowledge-how and as non-propositional in character. Their intellectualist claim that all knowledge-how is knowledge-that should be withdrawn. (shrink)

Despite significant advances in various special areas in the study of language, the question of what the basic nature of the theory of a language is remains controversial and unclear. In this paper we propose to rectify this situation and argue for a general perspective — one which only a few theorists have explicitly endorsed — by showing that it is at once theoretically illuminating and empirically plausible. This perspective consists of the following claims: that the most basic theory of (...) a language is a theory of communication viz., of understanding and production; that a theory of communication in this sense presupposes a theory of thought; that a grammar is most fruitfully thought of as a component of a theory of communication; and that so-called theories of meaning form a rather heterogeneous group, some of which being fragments of grammars, others being theories of thought, and still others being what are sometimes referred to as theories of reference. We shall be particularly concerned with and here. (shrink)

Aspects of the controversy concerning the theoretical status of some recent thinking on human cognition are discussed; in particular, the concept of ?unconscious knowledge?, the ?functionalist? analysis of the mental; the problem of the domains of explananda, given the recalcitrant difficulty in providing warrantable and generalizable criteria for individuating components of an organism's ?behavior'; the problem of the polymorphous character of various mental predicates and their misconceived treatment as ?state? or ?process? descriptors; the possible ?over?intellectualizing? of central?nervous?system processes, and the (...) availability of an alternative program for the ?middle?ground? between common?sense reasoning and neuroscientific research in the study of ?mind?. Throughout the discussion, a broadly neo?Wittgensteinian approach is advanced. (shrink)

If we overlook no consequences when we assess the act, and no relevant features when we generalize, can it matter whether we ask 'What would happen if everyone did the same?' instead of 'What would happen if this act were performed?'? David Lyons has argued that it cannot. Two examples are here articulated to show that it can. The first turns on the way consequences are identified and assessed and in particular on the treatment accorded 'threshold consequences'. The second example (...) turns on the way in which the 'social context' of the act (what others would be doing) is taken into account in the generalization. Also included is a formal theory of conditionals from which implications are drawn for utilitarianism and with which I attempt to dispel certain doubts concerning cases employed in my arguments. (shrink)