What motivates the benevolent or charitable agent is regard for another’s good or well-being, but talk about regard for others’ good or well- being is simply talk about benevolence or charity in different terms. Yet Hume clearly holds that the regard for another’s good is a motive to produce benevolent acts that is distinct from a sense of their benevolence. So what is the difference? ‘Well’, one might say, ‘intuitively, rights are very different from wellbeing.’ Yes indeed. And that, I (...) shall contend, is Hume’s point. My general contention is that Hume’s discussion of justice is in fact an attack on that concept of rights we think of as having motivated the American and French revolutions, a concept that is still (deplorably in my view) prevalent. I think the very fact that it is so prevalent and so sanctified by its position in the American Constitution has blinded most readers to the power and plausibility of Hume’s attack, which I shall try to defend. (shrink)

This paper argues for a novel sentimentalist realist metaethical theory, according to which moral wrongness is analyzed in terms of the sentiments one has most reason to have. As opposed to standard sentimentalist views, the theory does not employ sentiments that are had in response to morally wrong action, but rather sentiments that antecedently dispose people to refrain from immoral behavior, specifically the sentiments of compassion and respect.

Why do promises give rise to reasons? I consider a quadruple of possibilities which I think will not work, then sketch the explanation of the normativity of promising I find more plausible—that it is constitutive of the practice of promising that promise-breaking implies liability for blame and that we take liability for blame to be a bad thing. This effects a reduction of the normativity of promising to conventionalism about liability together with instrumental normativity and desire-based reasons. This is important (...) for a number of reasons, but the most important reason is that this style of account can be extended to account for nearly all normativity—one notable exception being instrumental normativity itself. Success in the case of promises suggests a general reduction of normativity to conventions and instrumental normativity. But success in the cases of promises is already quite interesting and does not depend essentially the general claim about normativity. (shrink)

Some philosophers have tried to establish a connection between the normativity of instrumental rationality and the paradox presented by Lewis Carroll in his 1895 paper “What the Tortoise Said to Achilles.” I here examine and argue against accounts of this connection presented by Peter Railton and James Dreier before presenting my own account and discussing its implications for instrumentalism (the view that all there is to practical rationality is instrumental rationality). In my view, the potential for a Carroll-style regress just (...) shows us that since instrumental rationality involves a higher-order commitment to combine our willing an end with our taking the necessary means, it therefore cannot, on pain of regress, itself be added as a conjunct to one of the elements to be combined. This view does not support instrumentalism. (shrink)

A number of philosophers have offered quasi-perceptual theories of desire, according to which to desire something is roughly to “see” it as having value or providing reasons. These are offered as alternatives to the more traditional Humean Theory of Motivation, which denies that desires have a representational aspect. This paper examines the various considerations offered by advocates to motivate quasi-perceptualism. It argues that Humeanism is in fact able to explain the same data that the quasi-perceptualist can explain, and in one (...) case the Humean explanation is superior. Quasi-perceptual accounts of desire, the paper concludes, are for the most part unmotivated. (shrink)

I introduce a distinction between two divergent trends in the literature on Hume and practical reason. One trend, action-theoretic Humeanism, primarily concerns itself with defending a general account of reasons for acting. The other trend, virtue-theoretic Humeanism, concentrates on defending the case for being an agent of a particular practical character, one whose enduring dispositions of practical thought are virtuous. I discuss work exemplifying these two trends and warn against decoupling thought about Hume's and a Humean theory of practical reason (...) from Hume's and a Humean ethics. I conclude that the virtue-theoretic approach is a fruitful one for pursuing future work on Hume and Humeanism about practical reason. (shrink)

Morality is commonly thought to be normative in a robust and important way. This is commonly cashed out in terms of normative reasons. It is also commonly thought that morality is necessarily and universally normative, i.e., that moral reasons are reasons for any possible moral agent. Taking these commonplaces for granted, I argue for a novel view of moral normativity. I challenge the standard view that moral reasons are reasons to act. I suggest that moral reasons are reasons for having (...) sentiments—in particular, compassion and respect—and I argue that this view has important advantages over the standard view of moral normativity. (shrink)

The paper begins with a well-known objection to the idea that reasons for action are provided by desires. The objection holds that since desires are based on reasons (first premise), which they transmit but to which they cannot add (second premise), they cannot themselves provide reasons for action. In the paper I investigate an attack that has recently been launched against the first premise of the argument by David Sobel. Sobel invokes a counterexample: hedonic desires, i.e. the likings and dislikings (...) of our present conscious states. The aim of the paper is to defend the premise by bringing the alleged counterexample under its scope. I first point out that reference to hedonic desires as a counterexample presupposes a particular understanding of pleasure, which we might call desire-based. In response, following Sobel, I draw up two alternative accounts, the phenomenological and the tracking views of pleasure. Although Sobel raises several objections to both accounts, I argue in detail that the phenomenological view is not as implausible as he claims it to be, whereas the tracking view, on its best version advocated by Thomas Scanlon, is an instance of the phenomenological view and is therefore also defensible. (shrink)

According to the Desire-Based Reasons Model reasons for action are provided by desires. Many, however, are critical about the Model holding an alternative view of practical reason, which is often called valued-based. In this paper I consider one particular attempt to refute the Model, which advocates of the valued-based view often appeal to: the idea of reason-based desires. The argument is built up from two premises. The first claims that desires are states that we have reason to have. The second (...) argues that desires do not add to the stock of reasons the agent has for having them. Together the two theses entail that desires are based on reasons, which they transmit but to which they cannot add. In the paper I deal with a counterexample to the second premise: tie-breaking desires. I first distinguish two interesting cases and argue that only the second challenges the premise. Then I move onto analyze this challenge by focusing on Ruth Chang’s recent employment of it. I show that contrary to its counterintuitive appearance, the challenge can be sustained. However, I also argue that Chang overlooks the full potential of one particular response to the challenge: the introduction of higher-order reasons determining the normative significance of these desires. At the same time, I show that this response has a problem that Chang does not consider. As a result, the response can only partially disarm the challenge of tie-breaking desires; or not at all, depending on what significance we attribute to the counterexamples. (shrink)

This book offers a solution to the ancient philosophical problem regarding the nature and the justification of morality. The importance of this subject matter is obvious, not merely as an abstract philosophical problem, but perhaps even more as a practical challenge, regarding the way we ought to live our lives: the values that ought to direct us, and the ends that we ought to pursue. -/- In the course of this inquiry, a wide array of philosophical topics is explored: the (...) nature of intentional action, and the role played by reason and desires in agency; the question of the final end of agency – better known in ancient terminology as the question of the purpose of life, and in modern terms as the question of the meaning of life; the nature of moral obligations and their rational justification; the challenge posed by determinism for the freedom of the will, with its implications on fatalism and moral responsibility; and normative questions regarding the value of life. (shrink)

Pain, failure and false beliefs all make a life worse, or so it is plausible to think. These things and possibly others seem to be intrinsically bad—no matter what further good comes of them they make a life worse pro tanto. In spite of the obvious badness, this is difficult to explain. While there are many accounts of well-being, few are up to the challenge of a univocal explanation of ill-being. Perfectionism has particular difficulty. Otherwise, it is a theory that (...) has quite a lot in its favour. This paper proposes a new valuation scheme for perfectionism, the tripartite scheme, which affords perfectionism the resources to give a comprehensive account of robust bads and has further additional advantages for the view. (shrink)

This 183-page introductory part of my dissertation is an overview of some key debates in philosophical moral psychology and its methodology.

I offer two potential diagnoses of the behavioral norms governing post‐truth politics by comparing the view of language, communication, and truth‐telling put forward by David Lewis (extended by game theorists), and John Searle. My first goal is to specify the different ways in which Lewis, and game theorists more generally, in contrast to Searle (in the company of Paul Grice and Jurgen Habermas), go about explaining the normativity of truthfulness within a linguistic community. The main difference is that for Lewis (...) and game theorists, “truthful” signaling follows from an align- ment of interests, and deception follows from mixed motives leading to the calculation that sending false information is better for oneself. Following in the Enlightenment tradition, Searle argues that practical reasoning, which involves mastery of at least one language, requires that actors intend to communicate. This intention includes constraining the content of statements to uphold veracity conditions. After distinguishing between these two accounts, I will artic- ulate the implications for explaining, and even informing actions, constitutive of post‐truth politics. I argue that the strategic view of communication is suffi- cient neither to model everyday conversation nor to reflect a public sphere useful for democratic govern- ment. Both the pedagogy of strategic communication as cheap talk, and its concordance with new digital information technologies, challenge norms of truthful- ness that underlie modern institutions essential to an effective public sphere. (shrink)

In this paper, I propose a critique of the naturalist version of the Desire-Based Reasons Model. I first set the scene by spelling out the connection between naturalism and the Model. After this, I introduce Christine Korsgaard’s circularity argument against what she calls the instrumental principle. Since Korsgaard’s targets, officially, were non-naturalist advocates of the principle, I show why and how the circularity charge can be extended to cover the naturalist Model. Once this is done, I go on to investigate (...) in some detail the different ways of responding to the circularity challenge. I argue that none of these responses succeed, at least not without serious costs to their advocates. I then end the paper with a brief summary and some concluding remarks. (shrink)

In this paper I attempt to refute the instrumental conception of practical reason, and thus defend a rationalist conception of practical reason. I argue that, far from merely playing an instrumental role, reason can be used by an agent to evaluate, that is, to approve or reject, final ends, which might be suggested by desires, and further to determine final ends independently of any desires, whether actual or potential, that the agent might have. My argument relies on an analysis of (...) the concept of intention, and, more specifically, on the distinction between want and intention. I argue that the notion of an intentional action entails that reason can be used to evaluate and determine final ends. (shrink)

: This paper is about the nature of practical reasons. More specifically, my primary goal is to explore when an agent has a justifying reason for action¾that is, a reason that can be used for justifying an action that has been done or that the agent is planning to do. This concept of reason is central to ethics and to practical philosophy in general. I defend an account of reason according to which a piece of practical reasoning gives an agent (...) a reason for action if he has a reason for its premises and a warrant for holding that these premises logically support the conclusion. That is roughly to say that justifying reasons are closed under logical entailment. To achieve this aim, I shall discuss the components of such reasons. Section 2 presents a principle of closure for justifying reasons and clarifies two important clauses of this principle. In the last section, I show how my account can sidestep the regress problem in practical reasoning. (shrink)

Hume''s farmer''s dilemma is usually construed as demonstrating the failure of Humeanism in practical reason and as providing an argument in favor of externalism or the theory of resolute choice. But thedilemma arises only when Humeanism is combined with the assumptionthat direct and intentional control of our desires – desiring atwill – is impossible. And such an assumption, albeit widely accepted,has little in its support. Once we reject that assumption we can describe a solution to the dilemma within the bounds (...) of Humeanism. Moreover, wefind in this new solution as argument for the idea of desiring at will. (shrink)

“S ought (not) to see to it that p at t” is true iff an intention on the part of S to see to it that p at t is (in) correct. From this truth condition follows an understanding of the conceptual role of ought-claims in practical inference: ought-claims are interchangeable with intentions having the same content. From this conceptual role, it is quite clear why first-person, present-tense ought-judgments, and just those, motivate: failure to be motivated is a failure of (...) rationality. The point and purpose of 'ought' is mainly to express the results of practical reasoning performed on premises held hypothetically, an exercise of which there are many varieties. Our capacity for normative thought and language is a consequence of, and intimately related to, our capacity for practical thought. (shrink)

The concept of rationality, predominantly in the guise of rational choice theory, plays a key role in the social sciences. Yet, whilst rational choice theory is usually understood as part of positive political science, it is also widely employed within normative political theories. In this paper, we examine how allegedly positive rational choice arguments can find application within normative political theories. To this effect, we distinguish between two interpretations of rationality ascriptions, one empirical, the other normative. Since, as we demonstrate, (...) empirical readings of the rationality assumption cannot convincingly explain the role of rational choice arguments in normative theories, we argue that the rationality assumption should be given a normative interpretation. We conclude by considering what this result implies for the use of rational choice arguments in normative and positive political science. (shrink)

Kantian constructivists locate the source of normativity in the rational nature of valuing agents. Some further argue that accepting this premise thereby commits one to accepting the intrinsic or unconditioned value of rational nature itself. Whereas much of the critical literature on this “regress on conditions” argument has focused either on the cogency of the inference from the value-conferring capacity of the will to the unconditional value of that capacity itself or on the plausibility of the initial constructivist premise, my (...) aim is to press the argument from a different direction by asking just how Kantian the constructivist needs to be in order to support a regress on conditions argument. Specifically, I maintain that the argument succeeds only given a full-fledged Kantian moral psychology, including a presupposition of transcendental freedom. If correct, this could have implications regarding the compatibility of Kantian ethics and philosophic naturalism. (shrink)