How can you act ethically in a publication system that attempts to regulate research activity in a way that you might find, in many respects, to be unethical? In this article, we address this question by drawing on the Aristotelian perspective of practical wisdom. Drawing on thirty semi-structured interviews with academics working in French business schools, we outline different means through which they act ‘wisely’ by deliberating and focusing on what is within their power and in line with their best (...) judgment. In particular, we show how some of them succeed in performing virtuous actions both within the publication system and beyond. (shrink)

Scholarship on Aristotle’s NICOMACHEAN ETHICS (hereafter “the Ethics”) flourishes in an almost unprecedented fashion. In the last ten years, universities in North America have produced on average over ten doctoral dissertations a year that discuss the practical philosophy that Aristotle espouses in his Nicomachean Ethics, Eudemian Ethics, and Politics. Since the beginning of the millennium there have been three new translations of the entire Ethics into English alone, several more that translate parts of the work into English and other modern (...) languages, and half a dozen collections of new articles discussing Aristotle’s Ethics. Such an outpouring of scholarship has produced an almost unmanageable wave of books, articles, and reviews. Through my topical bibliography, I seek to organize this wealth of scholarly writing so as to make it manageable both to scholars working across the disciplines of philosophy, classics, history, and politics, and to scholars pursuing theses on specific topics within the Ethics. The bibliography takes as its model and is much indebted to that compiled by Barnes, Schofield, and Sorabji in their Articles on Aristotle, Volume 2: Ethics and Politics (1977), which was further updated and incorporated into the complete bibliography to all of Aristotle’s writings in Barnes’s Cambridge Companion to Aristotle (1995). Although I have taken guidance from their model, my bibliography differs in one main respect. Whereas Barnes et al. were more selective and annotated their bibliography, I have been more comprehensive in my inclusion of items. I have sought to include all books and journal articles concerned with the Ethics written in English over the last 120 years; additionally, I have sought to include representative and central works of scholarship written on the Ethics in French, German, and Italian during the same period of time. (shrink)

The so-called ‘central problem’ of internalism has been formulated like this: one cannot concurrently maintain the following three philosophical positions without inconsistency: internalism about practical reason, moral rationalism, and moral absolutism. Since internalism about practical reason is the most controversial of these, the suggestion is that it is the one that is best abandoned. In this paper, I point towards a response to this problem by sketching a deontic logic of internal reasons that deflates moral normativity to the normativity of (...) instrumental rationality, and provides support for the assertion that one can hold fast simultaneously to internalism and at least many of the intuitive commitments of liberal moral thinking. Crucial to the proposal is an account of the enkratic principle – I ought to attempt to realise what I ultimately desire – as the source of obligations we owe to ourselves. I attempt to show how from this, in conjunction with some plausible assumptions, obligations to others might be derived. (shrink)

We all make decisions, sometimes dozens in the course of a day. This paper is about what is involved in this activity. It's my contention that the ability to deliberate, to weigh different courses of action, and then to decide on one of them, is a distinctively human activity, or at least an activity which sets man and the higher animals apart from other creatures. It is as much decisio as ratio that constitutes the distinguishing mark of human beings. Homo (...) may not always be rationalis, but he is always decidens.The paper is about practical decision, although there is also another important kind of decision that I won't discuss, namely cognitive decision. The difference is roughly that which distinguishes the function of a jury from that of a judge, at least in jury trials. The jury's job is to arrive at an answer to the question: guilty or not guilty? This is a cognitive decision, a decision that, on the basis of the evidence, such-and-such is the case. The judge, apprized of the jury's cognitive decision, makes the practical decision to sentence the guilty party to 20 years. On some other occasion, I hope to be able to say something about cognitive decision, as well as about a third kind of decision named value decision. (shrink)

Practical reason is the general human capacity for resolving, through reflection, the question of what one is to do. Deliberation of this kind is practical in at least two senses. First, it is practical in its subject matter, insofar as it is concerned with action. But it is also practical in its consequences or its issue, insofar as reflection about action itself directly moves people to act. Our capacity for deliberative self-determination raises two sets of philosophical problems. For one thing, (...) there are questions about how deliberation can succeed in being practical in its issue. What do we need to assume—both about agents and about the processes of reasoning they engage in—to make sense of the fact that deliberative reflection can directly give rise to action? Can we do justice to this dimension of practical reason while preserving the idea that practical deliberation is genuinely a form of reasoning? For another, there are large issues concerning the content of the standards that are brought to bear in practical reasoning. Which norms for the assessment of action are binding on us as deliberating agents? Do these norms provide resources for critical reflection about our ends, or are they exclusively instrumental? Under what conditions do moral norms yield valid standards for reasoning about action? The first set of issues is addressed in sections §§1–3 of the present article, while sections §§4–6 cover the second set of issues. (shrink)

The question of how to reason well is an important normative question,one which ultimately motivates some of our interest in the more abstracttopic of the principles of practical reason. It is this normative questionthat I propose to address by arguing that given the goal of an importantkind of deliberation, we will deliberate better if we develop certainvirtues. I give an account of the virtue of stability and I argue thatstability makes reasoners reason better. Further,I suggest at the end of the (...) paper that an account of virtues thatconduce to good reasoning might go a long way toward answering someof the traditional questions about the principles ofpractical reason. (shrink)

According to a dominant assumption the truth of instrumental thoughts—thoughts in which one action is identified as a means to another—are not affected by agents’ normative conceptions of their ends. Agents could in principle grasp these thoughts, and thereby the correct means to their ends, without consulting any conception they may have as to the pursuit-worthiness of those ends. I argue this assumption (the ‘Theoretical Conception’) prevents us from explaining how agents can identify means to their ends. I sketch an (...) alternative account according to which the contents of instrumental thoughts are directly determined by agent's reasons for acting. This is explained by the fact that an agent's reasons for action reveal what they take the good of their ends to be. Ultimately, I argue, agents must have a conception of their final ends as intrinsically good if they are to successfully specify means to them. (shrink)

Instrumentalism as a theory of practical reasoning has been both widely held and difficult to dethrone. The theory holds that good practical reasoning need only involve determining suitable means to pre-determined ends. The theory is difficult to dethrone because critiques of it tend to specify aspects of reasoning that either do not seem practical, strictly speaking, or can be re-described as a series of episodes of means-end reasoning. Either way, instrumentalism dodges these criticisms raised against it. This paper presents a (...) phenomenological argument that cannot be so dodged. The argument is this: practical reasoning is not merely instrumental because our considering an exemplary means to some end sometimes modifies our concept of that end within one and the same episode of practical deliberation. Such modification is possible because in any exercise of reason in which we apply a concept to a particular, the exemplarity of the particular can imbue our concept with new meaning. If exemplary means can modify our practical ends in this way, then instrumentalism is false. (shrink)

Whether it would take one decade or several centuries, many agree that it is possible to create a *superintelligence*---an artificial intelligence with a godlike ability to achieve its goals. And many who have reflected carefully on this fact agree that our best hope for a "friendly" superintelligence is to design it to *learn* values like ours, since our values are too complex to program or hardwire explicitly. But the value learning approach to AI safety faces three particularly philosophical puzzles: first, (...) it is unclear how any intelligent system could learn its final values, since to judge one supposedly "final" value against another seems to require a further background standard for judging. Second, it is unclear how to determine the content of a system's values based on its physical or computational structure. Finally, there is the distinctly ethical question of which values we should best aim for the system to learn. I outline a potential answer to these interrelated puzzles, centering on a "miktotelic" proposal for blending a complex, learnable final value out of many simpler ones. (shrink)

Although Aristotle stated that we do not deliberate about ends, it is widely agreed that he did not mean it. Eager to save him from implying that ends are irrational, scholars have argued that he did recognize deliberation about the specification of ends. This claim misunderstands Aristotle’s conceptions of both deliberation and ends. Deliberation is not the whole of reasoning: it is a subcategory concerning only practical matters within our power. Not deliberating about something thus does not preclude other forms (...) of reflection on it, such as that involved in specification. Yet on Aristotle’s view, our ends are not in our power. They are generated not by individual choice but by nature, which in the case of human beings includes roles for both language and politics. Ends are thus beyond individual deliberation, though not beyond reason. This is no minor point. The claim that human beings can act rationally depends upon it. (shrink)

Nick Bostrom's book *Superintelligence* outlines a frightening but realistic scenario for human extinction: true artificial intelligence is likely to bootstrap itself into superintelligence, and thereby become ideally effective at achieving its goals. Human-friendly goals seem too abstract to be pre-programmed with any confidence, and if those goals are *not* explicitly favorable toward humans, the superintelligence will extinguish us---not through any malice, but simply because it will want our resources for its own purposes. In response I argue that things might not (...) be as bad as Bostrom suggests. If the superintelligence must *learn* complex final goals, then this means such a superintelligence must in effect *reason* about its own goals. And because it will be especially clear to a superintelligence that there are no sharp lines between one agent's goals and another's, that reasoning could therefore automatically be ethical in nature. (shrink)

Intellectualists about knowledge how argue that knowing how to do something is knowing the content of a proposition (i.e, a fact). An important component of this view is the idea that propositional knowledge is translated into behavior when it is presented to the mind in a peculiarly practical way. Until recently, however, intellectualists have not said much about what it means for propositional knowledge to be entertained under thought's practical guise. Carlotta Pavese fills this gap in the intellectualist view by (...) modeling practical modes of thought after Fregean senses. In this paper, I take up her model and the presuppositions it is built upon, arguing that her view of practical thought is not positioned to account for much of what human agents are able to do. (shrink)

In this review article I refer to some of the most relevant recent publications in the field of practical rationality, mainly drawing on two new anthologies by Wallace and Millgram that contain the principal arguments in the current debate, and on new books and articles by Bittner, Dancy, Nida-Rümelin and Raz. The purpose of the article is to offer an overview of the relevant positions in the current debate, to clarify the main arguments against the belief-desire model, and to situate (...) some of the problems - e.g. what counts as a reason - within the wider field of practical rationality as a whole - e.g. how to argue about practical reasoning from the point of view of our self-understanding as autonomous agents. (shrink)

I am going to argue that linking Hume’s name with instrumentalism is as inappropriate as linking Aristotle’s: that, as a matter of textual point, the Hume of the Treatise is not an instrumentalist at all, and that the view of practical reasoning that he does have is incompatible with, and far more minimal than, instrumentalism. Then I will consider Hume’s reasons for his view, and argue that they make sense when they are seen against the background of his semantic theory. (...) And finally, I will try to say why it is that Hume has nonetheless been read as he has. (shrink)

In the course of criticizing indirect forms of consequentialism Bernard Williams argued that because virtues of character enter into the very content of the self, they cannot be instrumentalised. They must, instead, be viewed as cognitive responses to intrinsic value. This paper investigates this argument and relates it to similar claims in the work of Sartre. The inalienability of the first personal point of view represents a common theme and informs a further argument that an agent can only think of (...) him or herself as merely one amongst others via a distinctive ethical use of the trope of irony. (shrink)

When a reasonable agent deliberates about what to do, she entertains only a limited range of possible courses of action. A theory of practical reasoning must therefore include an account of deliberative attention: an account that both explains the patterns of deliberative attention that reasonable agents typically display and allows us to see why these patterns of deliberative attention are reasonable. I offer such an account, built around two, central claims. A reasonable agent who cares about some end is disposed (...) to exclude courses of action which she believes to be incompatible with that end from the range of possibilities that she will entertain as options in practical deliberation. As I shall put it, an agent’s cares establish deliberative boundaries for her practical thought. The stability of a deliberative boundary varies with the depth of the care that explains it. These two claims motivate the Boundary-Driven Model of the path that a reasonable agent’s deliberative attention will take in temporally extended deliberation. If we locate the model within a maximizing conception of practical rationality, then boundary-driven deliberation, of the sort that the model describes, can be understood and justified instrumentally, as a heuristic device. But if we suppose that there is no single index of value that successful practical choice maximizes, then boundary-driven deliberation is partly constitutive of reasonableness in practical thought. It allows an agent facing plural and incommensurable values to frame her deliberative problems narrowly enough that, in conjunction with deliberative devices which are not part of the model but which are compatible with it, she may be able to reach a non-arbitrary decision – and so give a determinate, verdictive sense to the phrase “the best course of action available to me” in cases in which a determinate meaning for this phrase would otherwise be lacking. (shrink)

A renewed concern with Aristotle’s thought about the economic aspects of human life and society can be observed. Aristotle dealt with the economic issues in his practical philosophy. He thus considered ‘the economic’ within an ethical and political frame. This vision is coherent with a specific ontology of ‘the economic’ according to Aristotle. In a recent paper, I analysed this ontology and left its consequences, especially for Ethics and Politics, for another paper. In this article, I firstly summarise the reasoning (...) and conclusions of the aforementioned paper. Then, I extract the ethical and political “lessons” of the Aristotelian conception. I finally add a section with epistemological “lessons”, and consequences for the teaching of Economics. (shrink)