The Clarke/Rowe version of the Cosmological Argument is sound only if the Principle of Sufficient Reason (PSR) is true, but many philosophers, including Rowe, think that there is not adequate evidence for the principle of sufficient reason. I argue that there may be indirect evidence for PSR on the grounds that if we do not accept it, we lose our best justification for an important principle of metaethics, namely, the Principle of Universalizability. To show this, I argue that all the (...) other justifications of the Principle of Universalizability on offer, including Richard Hare's, are inadequate. (shrink)

We elucidate the conditions under which any hypothesis is explanatorily relevant by analyzing several tests of explanatory relevance and explanations based on those tests. A new causal criterion of explanatory relevance is developed and defended. We show how the causal criterion succeeds in establishing, at the very least, a very strong presumption against moral facts.

In 1971, Simon Blackburn worked out an argument against moral realism appealing to the supervenience of the moral realm on the natural realm.1 He has since revised the argument, in part to take account of objections,2 but the basic structure remains intact. While commentators3 seem to agree that the argument is not successful, they have not agreed upon what goes wrong. I believe this is because no attempt has been made to see what happens when Blackburn's argument is addressed to (...) particular varieties of moral realism. As I see it, we must look to these various brands if we want to understand just where the concept of supervenience can be usefully employed. (shrink)

J. L. Mackie argued that if there were objective moral properties or facts, then the supervenience relation linking the nonmoral to the moral would be metaphysically queer. Moral realists reply that objective supervenience relations are ubiquitous according to contemporary versions of metaphysical naturalism and, hence, that there is nothing especially queer about moral supervenience. In this paper we revive Mackie's challenge to moral realism. We argue: (i) that objective supervenience relations of any kind, moral or otherwise, should be explainable rather (...) than sui generis; (ii) that this explanatory burden can be successfully met vis-à-vis the supervenience of the mental upon the physical, and in other related cases; and (iii) that the burden cannot be met for (putative) objective moral supervenience relations. (shrink)

Supervenience in metaethics is the notion that there can be no moral dif-ference between two acts, persons or events without some non-moral difference underlying it. If St. Francis is a good man, there could not be a man exactly like St. Francis in non-evaluative respects that is not good. The phenomenon was first systematically discussed by R. M. Hare (1952), who argued that realists about evaluative properties struggle to account for it. As is well established, Hare, and following him, Simon (...) Blackburn, mistakenly took the relevant phenomenon to be weak rather than strong supervenience, and the explanations they offered for it are accordingly outdated. In this paper, I present a non-factualist account of strong su-pervenience of the evaluative and argue that it fares better than compet-ing realist views in explaining the conceptual nature of the phenomenon, as well as in offering an account of the supervenience of the evaluative in general, rather than more narrowly the moral. While Hare and Blackburn were wrong about the specifics, they were right in that non-factualists can offer a plausible account of the supervenience of the evaluative, that in certain respects is superior to competing realist explanations. (shrink)

It is widely held, even among nonnaturalists, that the moral supervenes on the natural. This is to say that for any two metaphysically possible worlds w and w′, and for any entities x in w and y in w′, any isomorphism between x and y that preserves the natural properties preserves the moral properties. In this paper, I put forward a conceivability argument against moral supervenience, assuming non-naturalism. First, I argue that though utilitarianism may be true, and the trolley driver (...) is permitted to kill the one to save the five, there is a conceivable scenario that is just like our world in all natural respects, yet at which deontology is true, and the trolly driver is not permitted to kill the one to save the five. I then argue that in the special case of morality, it is possible to infer from the conceivability of such a scenario to its possibility. It follows that supervenience is false. (shrink)

I argue—contra moderate grounding pluralists such as Kit Fine and more extreme grounding pluralists such as Jessica Wilson—that there is fundamentally only one grounding/in-virtue-of relation. I also argue that this single relation is indispensable for normative theorizing—that we can’t make sense of, for example, the debate over consequentialism without it. It follows from what I argue that there is no metaethically-pure normative ethics.

Applied to evaluative properties the supervenience thesis is customarily understood as expressing two intuitions: (i) the idea that there is some kind of dependence between the (supervenient) value of an object and some (or all) of the natural properties of the object; (ii) the idea that if you assert that x is valuable and if you agree that y is relevantly similar to x, with regard to natural properties, you must be prepared to assert that y too is valuable. It (...) is argued that the influential account of supervenience by R. M. Hare is problematic in that it only expresses the latter but not the former intuition. Two solutions to this problem are outlined, one of which ought to be endorsable by a prescriptivist such as Hare. (shrink)

Simon Blackburn’s supervenience argument—focusing on the mysterious “ban on mixed worlds”—is still subject to a variety of conflicting interpretations. In this paper, I hope to provide a defense of the argument that clarifies both the argument and the objections it must overcome. Many of the extant objections, I will argue, fail to engage the argument in its true form. And to counter the more compelling objections, it will be necessary to bring in additional argumentation that Blackburn himself does not clearly (...) provide. One important upshot of this discussion is that moral realism is not the only target of the argument: it raises trouble for a variety of metaethical views wed to realist-friendly construals of moral evaluation. Rightly understood, this argument not only survives the prominent responses, but turns out to be more powerful than his critics and Blackburn himself have recognized. (shrink)

The paper aims at meeting Blackburn’s challenge to explain the non-reductive supervenience of moral predicates on natural ones. It offers a critical examination of Hare’s model of moral thinking which can be used as a candidate for such an explanation. It is argued that, as it stands, Hare’s model fails to meet Blackburn’s challenge. Yet some revisions of the model are suggested, and it is claimed that the improved version does supply the required explanation. The model suggested in the paper (...) carries a meta-ethical implication concerning the superiority of the anti-realist understanding of moral discourse. (shrink)

Many have felt that it is impossible to defend autonomous laws of social science: where the regularities upheld are law-like it is argued that they are not at base social scientific, and where the phenomena to be explained would seem to require social descriptions, it is argued that laws governing the phenomena are unavailable at that level. But is it possible to develop an ontology that supports the dependence of the social on the physical, while nonetheless supporting the explanatory power (...) of genuinely autonomous social scientific laws? The aim of this paper is to show that reductive explanation is not a requirement of a `naturalist' ontology, thereby defending an account of supervenience as a suitable framework within which to recognize a metaphysical relationship between the natural and the social that is consistent with the pursuit of autonomous nomological social scientific explanations. (shrink)

The paper describes the problem for robust moral realism of explaining the supervenience of the moral on the non-moral, and examines five objections to the argument: The moral does not supervene on the descriptive, because we may owe different obligations to duplicates. If the supervenience thesis is repaired to block, it becomes trivial and easy to explain. Supervenience is a moral doctrine and should get an explanation from within normative ethics rather than metaethics. Supervenience is a conceptual truth and should (...) be explained by the nature of our concepts rather than by a metaphysical theory. The moral does not supervene on the descriptive, because moral principles are not metaphysically necessary. It concludes that none of these objections is successful, so Robust Realists do have an explanatory debt to worry about. (shrink)

Individuals play a prominent role in many metaphysical theories. According to an individualistic metaphysics, reality is determined by the pattern of properties and relations that hold between individuals. A number of philosophers have recently brought to attention alternative views in which individuals do not play such a prominent role; in this paper I will investigate one of these alternatives.

Modern philosophers normally either reject the „divine command theory” of ethics and argue that moral duties are independent of any commands, or make it dependent on God's commands but like Robert Adams modify their theory and identify moral duties in terms of the commands of a loving God. Adams regards this theory as metaphysically necessary. That is, if it is true, it is true in all possible worlds. But Swinburne's position is unprecedented insofar as he regards moral truths as analytically (...) necessary. In this paper Swinburne's argument will be discussed and I will reveal some of the difficulties involved in categorising general moral principles as logical truths. (shrink)

El profesor Juan Carlos Bayón ha sostenido que el positivismo incluyente resultaría inaceptable por apoyarse en la idea de una convención social de seguir criterios no convencionales: si hubiera acuerdo sobre el contenido de esos criterios, ellos resultarían convencionales, y sin acuerdo, no habría práctica social convergente y, por ende, no habría en realidad una regla convencional. Así, el positivismo incluyente quedaría enfrentado a un dilema: o bien resulta indistinguible del positivismo excluyente, o bien no es una postura convencionalista en (...) absoluto. Este trabajo evaluará la posibilidad de una salida al dilema. Para ello, se efectuará un análisis de las diversas versiones del positivismo incluyente y sus límites a la luz de la objeción planteada. También se intentará demostrar la viabilidad de un contraargumento centrado en los alcances de la tesis de la convencionalidad, que bloquearía la acusación de inconsistencia teórica esgrimida en su contra. Professor Juan Carlos Bayón has argued that Inclusive Legal Positivism should be rejected because its plausibility depends on the idea of a social convention to follow nonconventional criteria of validity. In his view, if there were agreement on the content of these criteria, it would be impossible to sustain its non-conventional character; and without agreement, there would not be a common social practice, and thus no social rule would exist. Therefore, Inclusive Positivism faces a dilemma: being indistinguishable from Exclusive Positivism or not being a genuine form of conventionalism at all. This article evaluates a possible way out of this dilemma. It explores the different versions of Inclusive Legal Positivism and its limits, and tries to build an opposing argument grounded on the scope of the conventionality thesis that would rescue Inclusive Legal Positivism from the accusation of theoretical inconsistency. (shrink)

The claim that the normative depends on the non-normative is just as entrenched in metanormative theory as the claim that the normative supervenes on the non-normative. It is widely held to be a genuine truism, a conceptual truth that operates as a constraint on competence with normative concepts. Call it the dependence constraint. I argue that this status is unwarranted. While it is true that the normative is dependent, it is not a genuine truism, or a conceptual truth, that it (...) depends on the nonnormative. I argue for the following inadequacy claim: that when we cull all the normative terms from our language, and so the concepts that they stand for, what we will be left with will not necessarily be sufficient to adequately describe, conceptualize or represent what it is that we are supposed to be making normative judgements in virtue of. This has implications for both ascriptive and metaphysical understandings of the dependence constraint, and the potential to radically reshape the dialectic in metanormative theory. (shrink)

David Brink has recently argued for the “parity” of ethics and the sciences. While the parity claim alone might be metaphysically neutral, Brink favours a form of ethical naturalism on which moral properties “are” natural properties, just as non-moral macrophysical properties “are” the microphysical states that compose them. Brink supports this claim by showing that both types of properties share certain important features: specifically, that both may be constituted, supervening and synthetically necessitated. I shall argue that notwithstanding these common features, (...) there remain significant modal differences in the way the two types of properties are assigned to the world. These differences represent an important respect in which moral properties are not on par with their scientific counterparts. (shrink)

There is an alternative to the type of moral standing that hypothetically supervenes on other, base or subvenient, properties. Attributed moral standing results when people who have a naturally selected belief that they are worthy of moral consideration negotiate with others with the aim of being acknowledged as having moral standing and are successful. They could successfully negotiate with people who possessed supervenient moral standing. In a hypothetical evolutionary competition with the latter, they would replace them entirely. The result would (...) be a moral community that excludes animals but that includes human infants. Membership in the moral community ends up being what it would be if moral standing supervened on the property of being human. The supervenience doctrine is also criticized on other grounds. (shrink)

Sumário: 1. El caso del método científico, Alberto Oliva; 2. Un capítulo de la prehistoria de las ciencias humanas: la defensa por Vico de la tópica, Jorge Alberto Molina; 3. La figura de lo cognoscible y los mundos, Pablo Vélez León; 4. Lebenswelt de Husserl y las neurociencias, Vanessa Fontana; 5. El uso estético del concepto de mundos posibles, Jairo Dias Carvalho; 6. Realismo normativo no naturalista y mundos morales imposibles, Alcino Eduardo Bonella; 7. En la lógica de pragmatismo, Hércules (...) de Araujo Feitosa, Luiz Henrique da Cruz Silvestrini; 8 La lógica, el tiempo y el lenguaje natural: un sistema formal para tiempos de portugués, Carlos Luciano Manholi. / Temas em filosofia contemporânea II / Jonas Rafael Becker Arenhart, Jaimir Conte, Cezar Augusto Mortari (orgs.) – Florianópolis : NEL/UFSC, 2016. 167 p. : tabs. - (Rumos da epistemologia ; v. 14); ISBN 978-85-87253-27-9 (papel); ISBN 978-85-87253-26-2 (e-book). (shrink)

Is it possible to show that a moral claim is mistaken without taking a moral stand with regard to it? A striking number of contemporary metaethicists suppose that it is. In this paper, I argue against a prominent line of support for this supposition. My goal is to cast suspicion on a general tendency to think that the epistemic standing of moral claims is something that can be assessed from outside the practices of making and critically evaluating moral judgements. I (...) do this by focusing on a widely accepted criterion of competence with regard to the use of moral concepts, the moral supervenience criterion (MSC). This criterion holds that someone who judges two acts or events to be morally different without thinking that he has to identify some non-particular non-moral difference between them simply doesn't understand what it is to make a moral judgement. I focus on a paradigmatic example of the sort of mistake in moral judgement that is supposed to support the MSC and argue that it provides no support whatsoever. I then offer my own alternative explanation of this sort of mistake in moral judgement. I conclude with a discussion of why advocates of the MSC are inclined to suppose that it is possible to assess the epistemic standing of a moral claim without oneself taking a moral stand with regard to it. (shrink)

In the 1970s and 1980s, Simon Blackburn published a number of much-discussed works in which he argued that the supervenience of the moral on the natural generates a serious problem for moral realism, a problem which his own brand of moral projectivism can avoid. As we will see below, Blackburn construed moral supervenience in terms of what is known as weak supervenience. Partly in response to Blackburn, a number of philosophers have argued that weak supervenience is too weak to capture (...) the intuitive sense in which the moral supervenes on the natural. Instead, it is argued, we should opt for strong supervenience, and, further, that strong supervenience completely disables Blackburn's argument against moral realism. This idea – that strong supervenience undermines Blackburn's argument – is very common in recent metaethics, and the purpose of the present paper is to develop a challenge to this near-orthodoxy. (shrink)

The thesis that mental properties are dependent, or supervenient, on physical properties, but this dependence is not lawlike, has been influential in contemporary philosophy of mind. It is put forward explicitly in Donald Davidson's seminal ‘Mental Events.’ On the one hand, Davidson claims that the mental is anomalous, that ‘there are no strict deterministic laws on the basis of which mental events can be predicted and explained’, and, in particular, that there are no strict psychophysical laws. On the other hand, (...) he insists that the mental supervenes on the physical; that ‘mental characteristics are in some sense dependent, or supervenient, on physical characteristics’. (shrink)

My aim is to challenge recent attempts at reconciling moral realism and naturalism by pushing ethical naturalists into a dilemma. According to one horn of the dilemma, ethical naturalists must either build unique facts and properties about divergent social structures into their subvenient sets of natural facts and properties, and so jeopardize the objectivity of moral truths, or insist, in the face of all possible worlds in which people have different moral beliefs than ours, that they are all mistaken—this despite (...) the fact that the belief-forming mechanism responsible for their moral beliefs was never concerned with the truth of those beliefs in the first place. This will bring me to suggest that moral properties might only weakly supervene upon natural phenomena. But, according to the other horn of the dilemma, weak supervenience is a defeater for moral knowledge. (shrink)