A discussion of L.A. Paul's 'Transformative Experience' from an Author Meets Critics session at the 2015 Pacific APA.

A number of philosophers accept promotionalism, the view that whether there is a normative reason for an agent to perform an action or have an attitude depends on whether her doing so promotes a value, desire, interest, goal, or end. I show that promotionalism faces a prima facie problem when it comes to reasons for belief: it looks extensionally inadequate. I then articulate two general strategies promotionalists can used to solve this problem and argue that, even if one of these (...) two strategies can successfully solve the problem with reasons for belief, promotionalists face a symmetrical problem in a range of structurally similar cases. As I'll argue, the problem is that promotionalism cannot account for reasons grounded in the ‘fit’ between an attitude and its object. I offer an alternative to promotionalism and explain how adopting this alternative solves the problems with promotionalism while preserving much of what made promotionalism attractive in the first place. (shrink)

For many epistemologists, and for many philosophers more broadly, it is axiomatic that rationality requires you to take the doxastic attitudes that your evidence supports. Yet there is also another current in our talk about rationality. On this usage, rationality is a matter of the right kind of coherence between one's mental attitudes. Surprisingly little work in epistemology is explicitly devoted to answering the question of how these two currents of talk are related. But many implicitly assume that evidence -responsiveness (...) guarantees coherence, so that the rational impermissibility of incoherence will just fall out of the putative requirement to take the attitudes that one's evidence supports, and so that coherence requirements do not need to be theorized in their own right, apart from evidential reasons. In this paper, I argue that this is a mistake, since coherence and evidence -responsiveness can in fact come into conflict. More specifically, I argue that in cases of misleading higher-order evidence, there can be a conflict between believing what one's evidence supports and satisfying a requirement that I call “inter-level coherence ”. This illustrates why coherence requirements and evidential reasons must be separated and theorized separately. (shrink)

It is standard, both in the philosophical literature and in ordinary parlance, to assume that one can fall short of responding to all one’s moral reasons without being irrational. Yet when we turn to epistemic reasons, the situation could not be more different. Most epistemologists take it as axiomatic that for a belief to be rational is for it to be well-supported by epistemic reasons. We find ourselves with a striking asymmetry, then, between the moral and epistemic domains concerning what (...) is taken for granted about whether failures to respond to reasons are failures of rationality. My aim in this paper is to interrogate this asymmetry, and ultimately to argue that the asymmetry is groundless. Instead, I will offer an error theory to explain the asymmetry in intuitions. This error theory suggests that we should amend the conventional wisdom about the relationship between epistemic reasons and rationality. (shrink)

Jonas Olson presents a critical survey of moral error theory, the view that there are no moral facts and so all moral claims are false. Part I explores the historical context of the debate; Part II assesses J. L. Mackie's famous arguments; Part III defends error theory against challenges and considers its implications for our moral thinking.

What is the metaphysical nature of perceptual experience? What evidence does experience provide us with? These questions are typically addressed in isolation. In order to make progress in answering both questions, perceptual experience needs to be studied in an integrated manner. I develop a unified account of the phenomenological and epistemological role of perceptual experience, by arguing that sensory states provide perceptual evidence due to their metaphysical structure. More specifically, I argue that sensory states are individuated by the perceptual capacities (...) employed and that there is an asymmetric dependence between their employment in perception and their employment in hallucination and illusion. Due to this asymmetric dependence, sensory states provide us with evidence. (shrink)

In this paper I propose a teleological account of epistemic reasons. In recent years, the main challenge for any such account has been to explicate a sense in which epistemic reasons depend on the value of epistemic properties. I argue that while epistemic reasons do not directly depend on the value of epistemic properties, they depend on a different class of reasons which are value based in a direct sense, namely reasons to form beliefs about certain propositions or subject matters. (...) In short, S has an epistemic reason to believe that p if and only if S is such that if S has reason to form a belief about p, then S ought to believe that p. I then propose a teleological explanation of this relationship. It is also shown how the proposal can avoid various subsidiary objections commonly thought to riddle the teleological account. (shrink)

What is the relationship between inquiry and epistemology? Are epistemic norms the norms that guide us as inquirers—as agents in the pursuit of knowledge and understanding? Recently, there has been growing support for what I, following Friedman (Philosophical Review 129(4):501–536, 2020), will call the zetetic turn in epistemology, the view that all epistemic norms are norms of inquiry. This paper investigates the prospects of an inquiry-centered approach to epistemology and develops several motivations for resisting it. First, I argue that the (...) norms of inquiry are most plausibly seen as practical, not as distinctively epistemic. Second, I argue that a zetetically-grounded epistemology is unable to properly account for the rationality of belief. It fails to account for cases where intuitively irrational beliefs promote inquiry, or where intuitively rational beliefs are zetetically useless or counterproductive to inquiry. The main upshot is this: there must be a source of epistemic normativity that isn’t ultimately zetetic. (shrink)

In recent work, Jane Friedman has argued that commonly accepted epistemic norms conflict with a basic instrumental principle of inquiry, according to which one ought to take the necessary means to resolving one’s inquiry. According to Friedman, we ought to reject the epistemic norms in question and accept instead that the only genuine epistemic norms are zetetic norms—norms that govern inquiry. I argue that there is a more attractive way out of the conflict, one which reconciles the epistemic and the (...) zetetic. (shrink)

Evidence is often taken to be “normative” for doxastic agents. What accounts for the normativity of evidence? According to the view that I'll call “evidential minimalism”, there is a close connection between strong evidence for the truth of p and a normative reason to believe p: evidence is either itself a normative reason for belief, or evidence gives rise to such a reason when certain other minimal conditions are met. In this paper, I argue against evidential minimalism. I will argue (...) that there are cases where: (i) an individual S possesses strong evidence E for the truth of p at time t, (ii) all other minimal conditions for the normativity of E are met at t, (iii) S doesn't believe p at t, yet (iv) S isn't open to any form of criticism on account of (i)–(iii) at t. I will then formulate a plausible linking claim connecting openness to criticism and the existence of normative reasons for belief. The minimalist can either accept or reject this linking claim. I will argue that, either way, the minimalist view falters. (shrink)

In epistemology and in ordinary life, we make many normative claims about beliefs. As with all normative claims, philosophical questions arise about what – if anything – underwrites these kinds of normative claims. On one view, epistemic instrumentalism, facts about what we (epistemically) ought to believe, or about what is an (epistemic, normative) reason to believe what, obtain at least partly in virtue of our goals (or aims, ends, intentions, desires, etc.). The converse view, anti-instrumentalism, denies this, and holds that (...) the facts about what we ought or have reasons to believe are independent of our goals. In this chapter, I present the case for anti-instrumentalism. I lay out a well-known problem for instrumentalism, which is to say exactly what goal (or goals) grounds our epistemic reasons. For each possible answer, the view seems to generate problematic results. I consider some ways of trying to make the instrumentalist view more sophisticated to solve the problem and reject them. I then note a further problem for instrumentalism that applies regardless of what goal the instrumentalist says grounds our epistemic reasons. Finally, I sketch my preferred positive anti-instrumentalist view and argue that it is more theoretically virtuous than instrumentalism in several respects. (shrink)

Normative error theory is thought by some to be unbelievable because they suppose the incompatibility of believing a proposition at the same time as believing that one has no normative reason to believe it—which believing in normative error theory would seem to involve. In this article, I argue that normative holism is believable and that a normative holist will believe that the truth of a proposition does not invariably generate a normative reason to believe it. I outline five different scenarios (...) in which this is believably the case. I then show how each example can be used to generate a counterexample to the incompatibility claim. I conclude that believing a proposition is compatible with believing there is no reason to believe it and that as such normative error theory has not yet been shown to be unbelievable. (shrink)

It's often said that it is impossible to respond to non-evidential considerations in belief-formation, at least not directly and consciously. Many philosophers think that this provides grounds for accepting a normative thesis: typically, some kind of evidentialism about reasons for belief, or what one ought to believe. Some also think it supports thinking that evidentialist norms are constitutive of belief. There are a variety of ways in which one might try to support such theses by appeal to the impossibility-claim. In (...) this paper, I put pressure on these various attempts by raising a simple yet overlooked problem for them. In brief, the problem is that it isn't true that one cannot (directly and consciously) respond, in belief-formation to considerations that don't actually constitute (good) evidence for the proposition under consideration; what is true, at most, is that one cannot (directly and consciously) respond, in belief-formation to considerations that one oneself takes to be evidentially irrelevant to that proposition. While this point is obvious once stated, its significance hasn't been appreciated, or so I'll argue. Once we take full account of it, the standard arguments from the impossibility-claim to evidentialism don't go through. (shrink)

According to a widely held view, epistemic reasons are normative reasons for belief – much like prudential or moral reasons are normative reasons for action. In recent years, however, an increasing number of authors have questioned the assumption that epistemic reasons are normative. In this article, I discuss an important challenge for anti-normativism about epistemic reasons and present a number of arguments in support of normativism. The challenge for anti-normativism is to say what kind of reasons epistemic reasons are if (...) they are not normative reasons. I discuss various answers to this challenge and find them all wanting. The arguments for normativism each stress a certain analogy between epistemic reasons and normative reasons for action. Just like normative reasons for action, epistemic reasons provide partial justification; they provide premises for correct reasoning; they constitute good bases for the responses they are reasons for; and they are reasons for which agents can show these responses without committing a mistake. In each case, I argue that the relevant condition is plausibly sufficient for the normativity of a reason, and that normativism is in any case in a much better position to explain the analogy than anti-normativism. (shrink)

In this paper, I defend the view that only practical reasons are normative reasons for belief. This requires viewing beliefs as the predictable results of our actions. I will show how this fits with our intuitions about mental autonomy. The remainder of the paper consists in a defense against a series of objections that may be expected against this position. The paper concludes with a metaphilosophical explanation about our conflicting intuitions regarding the normativity of rationality.

The slogan that rationality is about responding to reasons has a turbulent history: once taken for granted; then widely rejected; now enjoying a resurgence. The slogan is made harder to assess by an ever-increasing plethora of distinctions pertaining to reasons and rationality. Here we are occupied with two such distinctions: that between subjective and objective reasons, and that between structural rationality (a.k.a. coherence) and substantive rationality (a.k.a. reasonableness). Our paper has two main aims. The first is to defend dualism about (...) rationality – the view that affirms a deep distinction between structural and substantive rationality – against its monistic competitors. The second aim is to answer the question: with the two distinctions drawn, what becomes of the slogan that rationality is about responding to reasons? We’ll argue that structural rationality cannot be identified with responsiveness to any kind of reasons. As for substantive rationality, we join others in thinking that the most promising reasons-responsiveness account of substantive rationality will involve an “evidence-relative” understanding of reasons. But we also pose a challenge for making this idea precise – a challenge that ultimately calls into question the fundamentality of the notion of a reason even with respect to the analysis of substantive rationality. (shrink)

Call the norms of inquiry zetetic norms. How are zetetic norms related to epistemic norms? At first glance, they seem quite closely connected. Aren't epistemic norms norms that bind inquirers qua inquirers? And isn't epistemology the place to look for a normative theory of inquiry? While much of this thought seems right, this paper argues that the relationship between the epistemic and the zetetic is not as harmonious as one might have thought and liked. In particular, this paper argues that (...) some familiar contemporary epistemic norms are in tension with, and even in conflict with, central zetetic norms. (shrink)

There exists a family of views concerning the foundations of epistemic normativity that all travel under the heading “epistemic instrumentalism”. These views are unified by their attempt to explain epistemic normativity in terms of instrumental normativity. Very roughly, they all say that we have reason to respond to truth-related considerations when forming and maintaining doxastic attitudes since regulating our doxastic attitudes in this way helps us satisfy our aims, interests, or goals. Thus, according to epistemic instrumentalists, truth-related considerations constitute reasons (...) for belief, but they only do so because regulating our beliefs on their basis is an effective way to satisfy our ends. I will first try to clarify the question that epistemic instrumentalism is supposed to answer. I will then identify a plausible normative commitment and show that the main varieties of epistemic instrumentalism fail to vindicate it. I will conclude by arguing that this provides us with prima facie grounds for rejecting epistemic instrumentalism. (shrink)

What is a normative reason for acting? In this paper, I introduce and defend a novel answer to this question. The starting-point is the view that reasons are right-makers. By exploring difficulties facing it, I arrive at an alternative, according to which reasons are evidence of respects in which it is right to perform an act, for example, that it keeps a promise. This is similar to the proposal that reasons for a person to act are evidence that she ought (...) to do so; however, as I explain, it differs from that proposal in two significant ways. As a result, I argue, the evidence-based account of reasons I advance shares the advantages of its predecessor while avoiding many of the difficulties facing it. (shrink)

Moral error theories are often rejected by appeal to ‘companions in guilt’ arguments. The most popular form of companions in guilt argument takes epistemic reasons for belief as a ‘companion’ and proceeds by analogy. I show that this strategy fails. I claim that the companions in guilt theorist must understand epistemic reasons as evidential support relations if her argument is to be dialectically effective. I then present a dilemma. Either epistemic reasons are evidential support relations or they are not. If (...) they are not, then the companions in guilt argument fails. If they are, then a reduction of epistemic reasons to evidential support relations becomes available and, consequently, epistemic reasons cease to be a viable ‘companion’ for moral reasons. I recommend this structure of argument over existing strategies within the literature and defend my claims against recent objections from companions in guilt theorists. (shrink)

In the literature, one finds two accounts of the normative status of rational belief: the ought account and the permissibility account. Both accounts have their advantages and shortcomings, making it difficult to favour one over the other. Imagine that there were two principles of rational belief or rational degrees of belief commonly considered plausible, but which, however, yielded a paradox together with one account, but not with the other. One of the accounts therefore requires us to give up one of (...) the plausible principles; whereas the other allows us to save them both. The fact that it allows us to save both of the plausible principles might well be considered a strong reason in favour of the relevant account. The permissibility-account-based resolution of the lottery paradox suggests that the permissibility account is a candidate for being supported in this way, since the account seems to save two plausible principles of rational belief and rational degrees of belief. I argue that even if the permissibility account were supported in this way the support would be defeated, since one cannot provide an analogous resolution of the preface paradox. The principles remain unsaved by the permissibility account. (shrink)

I argue that perceptual experience provides us with both phenomenal and factive evidence. To a first approximation, we can understand phenomenal evidence as determined by how our environment sensorily seems to us when we are experiencing. To a first approximation, we can understand factive evidence as necessarily determined by the environment to which we are perceptually related such that the evidence is guaranteed to be an accurate guide to the environment. I argue that the rational source of both phenomenal and (...) factive evidence lies in employing perceptual capacities that we have in virtue of being perceivers. In showing that both kinds of evidence have the same rational source, I provide a unified account of perceptual evidence and its rational source in perceptual experience. (shrink)

It is common to hear talk of the aim of belief and to find philosophers appealing to that aim for numerous explanatory purposes. What belief 's aim explains depends, of course, on what that aim is. Many hold that it is somehow related to truth, but there are various ways in which one might specify belief 's aim using the notion of truth. In this article, by considering whether they can account for belief 's standard of correctness and the epistemic (...) norms governing belief, I argue against certain prominent specifications of belief 's aim given in terms of truth, and advance a neglected alternative. (shrink)

I introduce a new version of Moral Error Theory, which I call Type-B Moral Error Theory. According to a Type-B theorist there are no facts of the kind required for there to be morality instricto sensu, but there can be irreducible ‘normative’ properties which she deems, strictly speaking, to be morally irrelevant. She accepts that there areinstrumentalall things considered oughts, andcategoricalpro tanto oughts (both of which she deems morally irrelevant), but denies that there arecategoricalall things considered oughts on pain of (...) requiring ‘queer’ facts to obtain. I detail the most central motivation of this version of the theory against its more traditional rival, according to which there are no irreducible normative properties at all. The motivation is that it, unlike its rival, can successfully be defended against the notorious charge of self-defeat. (shrink)

We are bombarded with epistemic norms. Respect your evidence. Don’t believe in contradictions. Don’t arbitrarily change beliefs. But how do such norms get their normative force? Why should we respect our evidence, for example? In this paper I offer a familiar type of answer, epistemic instrumentalism. Epistemic instrumentalism holds that epistemic norms get their normative force by being useful. You should respect your evidence because it will help you achieve some valuable ends. This answer, while familiar, is not very popular. (...) There is a widely accepted objection to epistemic instrumentalism, the too few reasons objection. The objection looms so large that standard developments of instrumentalism have become bloated with philosophical machinery to respond to it. This does a disservice to epistemic instrumentalism. Rather than focusing completely on the objection, I focus on describing a simple model for how conforming to the epistemic norms is broadly useful. Once I describe the simple model, the too few reasons objection becomes much easier to answer. This strategy results in a well-motivated philosophical theory based on uncontroversial facts that has many advantages over rival theories. (shrink)

In this paper, I argue against the view that epistemic reasons are normative reasons for belief. I begin by responding to some of the most widespread arguments in favor of the normativity of epistemic reasons before advancing two arguments against this thesis. The first is supported by an analysis of what it means to “have” some evidence for p. The second is supported by the claim that beliefs, if they are to be considered as states, cannot have epistemic reasons as (...) normative reasons. (shrink)

Moral error theorists often respond to the epistemic companions in guilt strategy by adopting the Disparity Response: reject the putative parity between moral and epistemic reasons and claim that though the former are irreducibly normative, the latter aren’t. I argue such a response fails. Expanding on Das’ Australas J Philos 95:58–69, work I present a master argument against Disparity Responses: the arguments moral error theorists use to advance their conceptual claim apply in the epistemic domain also. This prohibits the error (...) theorist from adopting epistemic reductionism. I use Jonas Olson’s work as exemplary of moral error theory. I demonstrate that Olson’s argument that the rhetorical authority of moral claims is best explained by the error theorist’s conceptual claim applies equally in the epistemic case. Olson attempts to avoid this by claiming that epistemic claims are reducible to claims about whether our doxastic attitudes live up to their functions. There are two problems with Olson’s argument. Firstly, functional reasons are a species of a common genus – standards reasons – and since Olson’s authority argument against moral reductionism applies to standards reasons, it applies to functional reasons. Secondly, Olson’s claim that we cannot also cast moral reasons as functional is under-supported. I suggest that there is plausible evidence that we can and undermine his arguments against this claim. I do not argue that the epistemic companions in guilt strategy demonstrates the falsity of moral error theory. Rather, I argue that the Disparity Response to the epistemic companions in guilt strategy fails. (shrink)

On an evidentialist position, it is epistemically rational for us to believe propositions that are (stably) supported by our total evidence. We are epistemically permitted to believe such propositions, and perhaps even ought to do so. Epistemic rationality is normative. One popular way to explain the normativity appeals to epistemic teleology. The primary aim of this paper is to argue that appeals to epistemic teleology do not support that we ought to believe what is rational to believe, only that we (...) are permitted to do so. In arguing for that, I defend an epistemic teleological position that is radical in nature. It involves no commitment to aiming at the truth. I conclude by dispelling some worries that have been raised about my position. (shrink)

Jonas Olson writes that "a plausible moral error theory must be an error theory about all irreducible normativity". I agree. But unlike Olson, I think we cannot believe this error theory. I first argue that Olson should say that reasons for belief are irreducibly normative. I then argue that if reasons for belief are irreducibly normative, we cannot believe an error theory about all irreducible normativity. I then explain why I think Olson's objections to this argument fail. I end by (...) showing that Olson cannot defend his view as a partly revisionary alternative to an error theory about all irreducible normativity. (shrink)

According to epistemic instrumentalists the normativity of evidence for belief is best explained in terms of the practical utility of forming evidentially supported beliefs. Traditional arguments for instrumentalism—arguments based on naturalism and motivation—lack suasive force against opponents. A new argument for the view—the Argument from Coincidence—is presented. The argument shows that only instrumentalists can avoid positing an embarrassing coincidence between the practical value of believing in accordance with one’s evidence, and the existence of reasons so to believe. Responses are considered (...) and shown to be inadequate. (shrink)

According to extant versions of epistemic instrumentalism, epistemic reasons are instrumental reasons. Epistemic instrumentalism is unpopular. I think it’s just misunderstood. Rather than saying epistemic reasons are instrumental reasons, epistemic instrumentalists should only say that if there is an epistemic reason, there is also an instrumental reason. This is the view I call ecumenical epistemic instrumentalism. In this paper, I first motivate, next sketch, and finally highlight the advantages of this version of epistemic instrumentalism.

What is the source of epistemic normativity? In virtue of what do epistemic norms have categorical normative authority? According to epistemic teleologism, epistemic normativity comes from value. Epistemic norms have categorical authority because conforming to them is necessarily good in some relevant sense. In this article, I argue that epistemic teleologism should be rejected. The problem, I argue, is that there is no relevant sense in which it is always good to believe in accordance with epistemic norms, including in cases (...) where the matter at hand is completely trivial. Therefore, if epistemology is normative, its normativity won't come from value. (shrink)

In this essay, I aim to motivate and defend a pluralistic view of epistemic rationality. At the core of the view is the notion that epistemic rationality is essentially a species of practical rationality put in the service of various epistemic goals. I begin by sketching some closely related views that have appeared in the literature. I then present my preferred version of the view and sketch some of its benefits. Thomas Kelly has raised challenging objections to a part of (...) the view, which I then present and address. I then raise some distinct worries that might linger and sketch some possible ways one might address them. (shrink)

It is often thought that the correct metaphysics and epistemology of reasons will be broadly unified across different kinds of reason: reasons for belief, and reasons for action. This approach is sometimes thought to be undermined by the contrasting natures of belief and of action: whereas belief appears to have the ‘constitutive aim’ of truth (or knowledge), action does not appear to have any such constitutive aim. I develop this disanalogy into a novel challenge to metanormative approaches by thinking about (...) disagreement. The constitutive aim of belief can play a role in adjudicating epistemic disagreements for which there is no analogue in practical disagreements. Consequently, we have more reason, all else being equal, to expect convergence in epistemic judgment than in practical judgment. This represents a prima facie challenge to the metanormative theorist because the extent of (suitably specified) disagreement in an area of thought is of prima facie significance for the metaphysics of that area of thought. (shrink)

Scientific methods are heuristic in nature. Heuristics are simplifying, incomplete, underdetermined and fallible problem-solving rules that can nevertheless serve certain goals in certain contexts better than truth-preserving algorithms. Because of their goal- and context-dependence, a framework is needed for systematic choosing between them. This is the domain of scientific methodology. Such a methodology, I argue, relies on a form of instrumental rationality. Three challenges to such an instrumentalist account are addressed. First, some authors have argued that the rational choice of (...) at least some methods, namely those supporting belief formation, is not goal-dependent. Second, some authors have observed that some method choices seem intuitively rational, even though relevant goals are lacking. Thirdly, some authors have argued that instrumental rationality itself depends on a goal-independent form of rationality. It is the heuristic nature of scientific methods that affords me the arguments against these challenges. This heuristic-instrumentalist account provides the means-ends analysis needed to evaluate heuristic method choice. The paper thus offers the conceptual basis for a scientific methodology that is both compatible with the heuristic nature of actual scientific practice and also normatively relevant for assessing method choice. (shrink)

In this paper I revisit Gilbert Harman's arguments for a "clutter avoidance" norm. The norm -- which says that we ought to avoid cluttering our minds with trivialities -- is widely endorsed. I argue that it has some fairly dramatic consequences for normative epistemology.

According to epistemic instrumentalism, epistemically rational beliefs are beliefs that are produced in ways that are conducive to certain ends that one wants to attain. In “Epistemic Rationality as Instrumental Rationality: A Critique,” Thomas Kelly advances various objections to epistemic instrumentalism. While I agree with the general thrust of Kelly’s objections, he does not distinguish between two forms of epistemic instrumentalism. Intellectualist forms maintain that epistemically rational beliefs are beliefs arrived at in compliance with rules that are conducive to epistemic (...) ends, such as believing true propositions and not believing false propositions. Pragmatist forms maintain that rational beliefs are those that are formed, maintained, and revised in accordance with rules that are conducive to whatever ends one wants to attain. In this paper, I argue against both forms of epistemic instrumentalism and suggest that epistemic instrumentalism grows out of a mistaken conception of what it means to say that the standards of epistemic rationality are ‘normative.’. (shrink)

Beliefs should conform to some norms. Epistemic instrumentalism holds that your beliefs should conform to these epistemic norms just because conforming is useful. But there seems to be cases where conforming to the epistemic norms isn’t useful at all, as in so-called “too-few-reasons” cases. In response to these cases, universal epistemic instrumentalists argue that despite first appearances, it is always useful to conform to the epistemic norms. I argue that all current versions of this universalist response are objectionable. I conclude (...) with a conjecture about why no version of universalism will succeed. (shrink)

In the first part of this paper I suggest that Dogmatism about perceptual justification – the view that in the most basic cases, perceptual justification is immediate – commits to rejecting Evidentialism, as it commits, specifically, to accounting for the mechanics of perceptual justification otherwise than by maintaining that perceptual experiences justify by providing evidence. In the second part of the paper, by following W. Hopp’s recent interpretation of Husserl’s Sixth Logical Investigation, I suggest that Husserl’s theory of fulfilment provides (...) the basis of the non-evidential account of the mechanics of perceptual justification needed to vindicate Dogmatism. (shrink)

Critique of instrumental accounts of epistemic rationality.

This paper has two aims. First, I critically discuss Daniel Whiting’s :2191–2208, 2018) recent proposal that a reason to ϕ is evidence of a respect in which it is right to ϕ. I raise two objections against this view: it is subject to a modified version of Eva Schmidt’s :708–718, 2018) counterexample against the influential account of reasons in terms of evidence and ‘ought’, and—setting aside judgments about specific cases—, it is also in an important sense uninformative. Interestingly, it turns (...) out that this last objection cannot be helpfully understood in terms of circularity. This leads to a more general question about the criteria of adequacy for reductive accounts of reasons: In what sense, if any, should such accounts be informative? The second aim of this paper is to clarify one such sense, which is suggested by reflection on Whiting’s proposal. In particular, I argue that successful reductive accounts naturalize the contributory—by which I mean, roughly, that they explain the specifically contributory nature of reasons in fully non-normative terms. Moreover, I explain how views that fail this criterion are unable to meet certain key explanatory desiderata for reductive accounts of reasons. After broaching some of the wider implications for the project of understanding the notion of a reason in other terms, I conclude that the notion of naturalizing the contributory is a helpful notion for structuring the debate over reductive accounts of reasons. (shrink)

Sensorimotor theories understand perception to be a process of active, exploratory engagement with the environment, mediated by the possession and exercise of a certain body of knowledge concerning sensorimotor dependencies. This paper aims to characterise that exercise, and to show that it places constraints upon the content of sensorimotor knowledge itself. Sensorimotor mastery is exercised when it is put to use in the service of intentional action-planning and selection, and this rules out certain standard readings of sensorimotor contingency knowledge. Rather (...) than holding between movements and sensory inputs or appearances, sensorimotor contingencies concern the suite of ways in which an object can be revealed through exploration. Sensorimotor knowledge is thus directed through experience to the world itself. (shrink)

I introduce a new version of Moral Error Theory, which I call Type-B Moral Error Theory. According to a Type-B theorist there are no facts of the kind required for there to be morality in stricto sensu, but there can be irreducible ‘normative’ properties which she deems, strictly speaking, to be morally irrelevant. She accepts that there are instrumental all things considered oughts, and categorical pro tanto oughts, but denies that there are categorical all things considered oughts on pain of (...) requiring ‘queer’ facts to obtain. I detail the most central motivation of this version of the theory against its more traditional rival, according to which there are no irreducible normative properties at all. The motivation is that it, unlike its rival, can successfully be defended against the notorious charge of self-defeat. (shrink)

In a recent article (2011), Steglich-Petersen claims to be able to provide a teleological account of the nature of epistemic reasons which (i) avoids the standard objections to this kind of approach and (ii) is compatible with the evidentialist claim that epistemic reasons always trump non-epistemic reasons (assuming there are such reasons). I argue that his proposal is unable to do justice to the idea that epistemic reasons are constituted by the evidence, and more generally, that it is incoherent to (...) hold at once that epistemic reasons are instrumental, that believing the true and not believing the false is what has epistemic value and that epistemic reasons are evidential in nature. (shrink)

In recent years, epistemologists have devoted enormous attention to this question: what should happen when two epistemic peers disagree about the truth-value of some proposition? Some have argued that that in all such cases, both parties are rationally required to revise their position in some way. Others have maintained that, in at least some cases, neither party is rationally required to revise her position. In this paper, I examine a provocative and under-appreciated argument for the latter view due to Elgin (...) Disagreement, Oxford University Press, Oxford, pp 53–68, 2010; The Philosopher’s Magazine, fourth quarter, pp 77–82, 2012; True enough, MIT Press, Cambridge, 2017; in: Johnson Voicing dissent: the ethics and epistemology of making disagreement public, Routledge, New York, pp 10–21, 2018). I defend it against a series of objections, and I then identify some fruitful ways in which her view could be developed further. (shrink)

Arguments for some controversial positions in metaethics—typically moral scepticism or the moral error theory—are sometimes thought to overreach. They appear to entail sceptical or error‐theoretic views about non‐moral branches of thought in a sense that is costly or implausible. If this is true, those metaethical arguments should be rejected. This is the companions in guilt strategy in metaethics. In this article, the contemporary use of the companions in guilt strategy is explored and assessed. The methodology of the strategy is discussed, (...) and criteria for assessing specific instances of its use are identified. Prominent instances of its use in the contemporary literature are then examined. The focus is on those that take (a) epistemic judgment, (b) prudential judgment, and (c) mathematical judgment as “companions,” with a view to undermining the moral error theory and moral scepticism, respectively. (shrink)

Philosophy and Phenomenological Research, EarlyView.