In this thesis, I will explore the epistemological evolutionary debunking arguments in meta-ethics. I will defend these arguments by accomplishing two tasks: I will offer the best way to understand the EDA and I will also respond to two strongest objections to the EDA. Firstly, in Part I of this thesis, I will offer my account of how the EDA should be best formulated. I will start from how evolution has significantly influenced our moral beliefs. I will then explain why, (...) due to their evolutionary origin, our moral beliefs are not tracking the moral truth reliably. Furthermore, I will argue that the fact that our moral beliefs are not tracking the moral truth also provides an undercutting and a higher-order defeater for those beliefs. As a result, I will conclude that the epistemic status of our moral beliefs is undermined because of these two kinds of defeaters. Secondly, in Part II of this thesis, I will turn my attention to the two strongest objections to the EDA – the Conceptual Truth Objection and the Third Factor Objection. I will first offer two responses to the Conceptual Truth Objection and, based on these two responses, I will argue that the Conceptual Truth Objection fails as a challenge to the EDA. I will then also argue that there currently doesn’t exist an acceptable version of the Third Factor Objection and it is also unlikely that such a version could be constructed in the future. I will finally conclude that both objections are problematic and they are thus unable to give us reason to doubt the EDA. (shrink)

Several anti-debunkers have argued that evolutionary explanations of our moral beliefs fail to meet a necessary condition on undermining defeat called modal security. They conclude that evolution, therefore, does not debunk our moral beliefs. This article shows that modal security is false if knowledge is virtuous achievement. New information can undermine a given belief without providing reason to doubt that that belief is sensitive or safe. This leads to a novel conception of undermining defeat, and it shows that successful debunking (...) of moral realism is possible. (shrink)

A Benacerraf–Field challenge is an argument intended to show that common realist theories of a given domain are untenable: such theories make it impossible to explain how we’ve arrived at the truth in that domain, and insofar as a theory makes our reliability in a domain inexplicable, we must either reject that theory or give up the relevant beliefs. But there’s no consensus about what would count here as a satisfactory explanation of our reliability. It’s sometimes suggested that giving such (...) an explanation would involve showing that our beliefs meet some modal condition, but realists have claimed that this sort of modal interpretation of the challenge deprives it of any force: since the facts in question are metaphysically necessary and so obtain in all possible worlds, it’s trivially easy, even given realism, to show that our beliefs have the relevant modal features. Here I show that this claim is mistaken—what motivates a modal interpretation of the challenge in the first place also motivates an understanding of the relevant features in terms of epistemic possibilities rather than metaphysical possibilities, and there are indeed epistemically possible worlds where the facts in question don’t obtain. (shrink)

Several authors believe that metaethicists ought to leave their comfortable armchairs and engage with serious empirical research. This paper provides partial support for the opposing view, that metaethics is rightly conducted from the armchair. It does so by focusing on debunking arguments against robust moral realism. Specifically, the article discusses arguments based on the possibility that if robust realism is correct, then our beliefs are most likely insensitive to the relevant truths. These arguments seem at first glance to be dependent (...) on empirical research to learn what our moral beliefs are sensitive to. It is argued, however, that this is not so. The paper then examines two thought experiments that have been thought to demonstrate that debunking arguments might depend on empirical details and argues that the conclusion is not supported. (shrink)

Debunking arguments in metaethics are often presented as particularly challenging for non‐naturalistic versions of moral realism. The first aim of this paper is to explore and defend a response on behalf of non‐naturalism. The second aim of the paper is to argue that although non‐naturalism’s response is satisfactory, this does not mean that debunking arguments are metaethically uninteresting. They have a limited and indirect role to play in the exchange between non‐naturalists and moral error theorists. In the end, debunking arguments (...) can do less for sceptics and nihilists than what is commonly thought, but not nothing. (shrink)

The aim of this article is to identify the strongest evolutionary debunking argument against moral realism and to assess on which empirical assumptions it relies. In the recent metaethical literature, several authors have de-emphasized the evolutionary component of EDAs against moral realism: presumably, the success or failure of these arguments is largely orthogonal to empirical issues. I argue that this claim is mistaken. First, I point out that Sharon Street’s and Michael Ruse’s EDAs both involve substantive claims about the evolution (...) of our moral judgments. Next, I argue that combining their respective evolutionary claims can help debunkers to make the best empirical case against moral realism. Some realists have argued that the very attempt to explain the contents of our endorsed moral judgments in evolutionary terms is misguided, and have sought to escape EDAs by denying their evolutionary premise. But realists who pursue this reply can still be challenged on empirical grounds: debunkers may argue that the best, scientifically informed historical explanations of our moral endorsements do not involve an appeal to mind-independent truths. I conclude, therefore, that the empirical considerations relevant for the strongest empirically driven argument against moral realism go beyond the strictly evolutionary realm; debunkers are best advised to draw upon other sources of genealogical knowledge as well. (shrink)

Several moral objectivists try to explain the reliability of moral beliefs by appealing to a third factor, a substantive moral claim that explains, first, why we have the moral beliefs that we have and, second, why these beliefs are true. Folke Tersman has recently suggested that moral disagreement constrains the epistemic legitimacy of third-factor explanations. Apart from constraining third-factor explanations, Tersman’s challenge could support the view that the epistemic significance of debunking explanations depends on the epistemic significance of disagreement. This (...) paper aims to show that disagreement does not constrain the epistemic legitimacy of third-factor explanations in metaethics, and it suggests a way forward in addressing the view that debunking depends on disagreement. First, Tersman’s constraints are impossible to violate, given the assumption that the justification relation exhibits monotonicity. Second, some disagreements are irrelevant, given that they cannot be about beliefs whose reliability the objectivist seeks to defend. Third, actual disagreement about moral beliefs is implausible, given recent ethnographic findings. In light of this discussion, the paper shows that the prospects of the disagreement view depend on which moral beliefs objectivists need to defend and the criteria we use to assess epistemically relevant moral disagreement. (shrink)

I address Andrew Moon's recent discussion (2016, this journal) of the question whether third-factor accounts are valid responses to debunking arguments against moral realism. Moon argues that third-factor responses are valid under certain conditions but leaves open whether moral realists can use his interpretation of the third-factor response to defuse the evolutionary debunking challenge. I rebut Moon's claim and answer his question. Moon's third-factor reply is valid only if we accept externalism about epistemic defeaters. However, even if we do, I (...) argue, the conditions Moon identifies for a valid third-factor response are not met in the case of moral realism. (shrink)

The focus of this paper is the following claim: as a purely conceptual matter, the moral truths could be pretty much anything, and we should assume this in assessing our reliability at grasping moral truths. This claim, which I call No Content, plays a key role in an important skeptical argument against realist moral knowledge – the Normative Lottery Argument. In this paper, I argue that moral realists can, and should, reject No Content. My argument centers on the idea of (...) practical intelligibility. I explore different aspects of practical intelligibility, and I argue that such intelligibility sets a constraint on the possibilities we should consider when assessing our reliability at grasping moral truths. (shrink)

What is the significance of empirical moral psychology for metaethics? In this article we take up Michael Ruse’s evolutionary debunking argument against moral realism and reassess it in the context of the empirical state of the art. Ruse’s argument depends on the phenomenological presumption that people generally experience morality as objective. We demonstrate how recent experimental findings challenge this widely-shared armchair presumption and conclude that Ruse’s argument fails. We situate this finding in the recent debate about Carnapian explication and argue (...) that it illustrates the necessary role that empirical moral psychology plays in explication preparation. Moral psychology sets boundaries for reasonable desiderata in metaethics and, therefore, it is necessary for metaethics. (shrink)