This paper reviews arguments concerning the relation between relativism and tolerance, both whether tolerance entails relativism, and whether relativism entails tolerance. Two new arguments are offered to support the contention that there is no necessary relation between relativism and tolerance. In particular, building on the classic argument by Geoffrey Harrison, this paper argues that even if there is no strict dichotomy between facts and values, as Harrison had assumed, relativism still does not entail tolerance for every relativized perspective.

The purpose of this paper is to explore the connection between expressivism and disagreement. More in particular, the aim is to defend that one of the desiderata that can be derived from the study of disagreement, the explanation of ‘crossed disagreements’, can only be accommodated within a semantic theory that respects, at the meta-semantic level, certain expressivistic restrictions. We will compare contemporary dynamic expressivism with three different varieties of contextualist strategies to accommodate the specificities of evaluative language –indexical contextualism – (...) truth-conditional pragmatics –, pragmatic strategies using implicatures, and presuppositional accounts. Our conclusion will be that certain assumptions of expressivism are necessary in order to provide a semantic account of evaluative uses of language that can allow us to detect and prevent crossed disagreements. (shrink)

When speakers utter conflicting moral sentences, it seems clear that they disagree. It has often been suggested that the fact that the speakers disagree gives us evidence for a claim about the semantics of the sentences they are uttering. Specifically, it has been suggested that the existence of the disagreement gives us reason to infer that there must be an incompatibility between the contents of these sentences. This inference then plays a key role in a now-standard argument against certain theories (...) in moral semantics. In this paper, we introduce new evidence that bears on this debate. We show that there are moral conflict cases in which people are inclined to say both that the two speakers disagree and that it is not the case at least one of them must be saying something incorrect. We then explore how we might understand such disagreements. As a proof of concept, we sketch an account of the concept of disagreement and an independently motivated theory of moral semantics which, together, explain the possibility of such cases. (shrink)

Metaethical absolutism is the view that moral concepts have non-relative satisfaction conditions that are constant across judges and their particular beliefs, attitudes, and cultural embedding. If it is correct, there is an important sense in which parties of moral disputes are concerned to get the same things right, such that their disputes can be settled by the facts. If it is not correct, as various forms of relativism and non-cognitivism imply, such coordination of concerns will be limited. The most influential (...) support for absolutism comes from an argument with two related premises. According to the first premise, moral thinking and moral discourse display a number of features that are characteristically found in paradigmatically absolutist domains, and only partly in uncontroversially non-absolutist domains. According to the second, the best way of making sense of these features is to assume that absolutism is correct. This paper defends the prospect of a non-ad hoc, non-absolutist, explanation of these "absolutist" features, thus calling into question the second premise. But instead of attempting to directly explain why the moral domain displays these features, it attends to how they are partially displayed by paradigmatically non-absolutists judgments about taste and likelihood. Based on this, it proposes independently motivated general accounts of attributions of agreement, disagreement, correctness and incorrectness that can explain both why absolutist domains display all "absolutist" features and why these non-absolutist domains display some. Based on these accounts, it provides preliminary reasons to think that these features of moral discourse can be given a non-absolutist explanation. (shrink)

There are various ways in which context matters in ethics. Most clearly, the context in which an action is performed might determine whether the action is morally right: though it is often wrong not to keep a promise, it might be permissible in certain contexts. More radically, proponents of moral particularism (see particularism) have argued that a reason for an action in one context is not guaranteed to be a reason in a different context: whether it is a reason against (...) an act that it breaks a promise or inflicts pain might depend on the particulars of the situation. In moral epistemology, Timmons (1999: Ch. 5) argues that whether a moral judgment is epistemically responsible depends both on the basic moral outlook of the moral judge and on whether the context of judgment is one of engaged moral thinking, or one of distanced, skeptical reflection. In the former, the judge’s basic moral outlook can serve to justify the judgment; not so in the latter (see epistemology, moral). -/- Our focus here, however, will be on forms of metaethical, and more precisely semantic, contextualism in moral discourse and moral thinking. According to these forms of contextualism (henceforth “metaethical contextualism,” or just “contextualism”), the meaning or truth-conditions of a moral judgment depend not only on the properties of the act it concerns, but also on features of the context in which the judgment is made, such as the standards endorsed by the moral judge or the parties of the conversation. If metaethical contextualism is correct, it might be that when two persons judge that abortions must be banned, one person’s judgment might be true whereas the other person’s is false, because they accept different fundamental norms. This would undermine the idea that there are objectively correct answers to moral questions. -/- Metaethical contextualism is supported from three directions. First, what is expressed by terms such as “good” and “ought” seems to be context-dependent when used outside ethics, being dependent on a variety of interests and concerns. One might therefore expect similar context dependence when these terms are used to express moral judgments, assuming a corresponding variety of interests and concerns in moral contexts. Second, many have thought that deep moral disagree- ments suggest that the interests and concerns behind moral judgments do vary in this way. Finally, contextualism promises to make sense of what seems to be an intrinsic yet defeasible connection between moral judgments and moral motivation, by tying the meaning or truth-conditions of moral judgments closely to interests and concerns of moral judges. At the same time, contextualism faces two broad kinds of problems: to make sense of the seemingly categorical or objective preten- sions of moral claims, and to explain why the parties to deep moral disagreement often behave as if they were disagreeing about substantive issues rather than talking past each other. In the sections that follow, we look closer at both sources of support and problems for contextualism. (shrink)

In this paper I refute the chief arguments for cultural relativism, meaning the moral (not the descriptive) theory that goes by that name. In doing this I walk some oft-trodden paths, but I also break new ones. For instance, I take unusual pains to produce an adequate formulation of cultural relativism, and I distinguish that thesis from the relativism of present-day anthropologists, with which it is often conflated. In addition, I address not one or two, but eleven arguments for cultural (...) relativism, many of which contribute to its popularity but receive scant attention from its critics. To elicit the failings of these arguments I deploy a host of pertinent but often neglected distinctions. (shrink)

The key problem for normative (or moral) cultural relativism arises as soon as we try to formulate it. It resists formulations that are (1) clear, precise, and intelligible; (2) plausible enough to warrant serious attention; and (3) faithful to the aims of leading cultural relativists, one such aim being to produce an important alternative to moral universalism. Meeting one or two of these conditions is easy; meeting all three is not. I discuss twenty-four candidates for the label "cultural relativism," showing (...) that not one meets all three conditions. In the end I conclude that cultural relativists have produced nothing that threatens universalism. (shrink)

The main aim of this thesis is to defend moral realism. In chapter 1, I argue that moral realism is best understood as the view that moral sentences have truth-value, there are moral properties that make some moral sentences true, and moral properties are not reducible to non- moral properties. Realism is contrasted with non-cognitivism, error-theory and reductionism, which, in brief, deny, and, respectively. In the introductory chapter, it is also argued that there are some prima facie reasons to assume (...) that non-cognitivism and error-theory are erroneous. In chapters 2 and 3, I suggest that the two main forms of reductionism, analytic and synthetic reductionism, are mistaken. In chapter 4, I argue that the considerations in the previous chapters in relation to non-cognitivism, error-theory and reductionism provide support to moral realism. It is also suggested that these considerations make it plausible to hypothesise that moral properties depend on non- moral properties in a way I refer to as ‘the realist formula’. The realist formula confirms moral realism since it implies that moral properties are not reducible to non- moral properties. In chapters 5, 6 and 7, I argue that moral realism, much owing to the realist formula, is able to explain significant meta-ethical issues regarding moral disagreement, moral reason and moral motivation. Among other things, externalism concerning moral motivation is defended. The explanatory value of moral realism in relation to these meta-ethical issues is taken to suggest that this view is preferable to non-cognitivism, error-theory and reductionism. Some of the meta-ethical issues discussed in these chapters, particularly moral disagreement and motivation, have been thought to provide support to non-cognitivism and error-theory. I maintain that since realism, unlike reductionism, is able to counter these arguments, it justifies us in upholding the view that moral sentences have truth-value and the view that there are moral properties. In chapter 8, various objections against realism with regard to the dependence of moral properties on non- moral properties are responded to. In chapter 9, I consider an influential argument to the effect that moral properties are not involved in causal explanations. I maintain that this argument fails and that it therefore is reasonable to assume that moral properties are natural properties. However, the discussions in chapters 8 and 9 also suggest that moral realism might face problems that cannot be thoroughly discussed in this thesis. (shrink)

We defend a contextualist account of deontic judgments as relativized both to (i) information and to (ii) standards or ends, against recent objections that turn on practices of moral disagreement. Kolodny & MacFarlane argue that information-relative contextualism cannot accommodate the connection between deliberation and advice; we suggest in response that they misidentify the basic concerns of deliberating agents. For pragmatic reasons, semantic assessments of normative claims sometimes are evaluations of propositions other than those asserted. Weatherson, Schroeder and others have raised (...) parallel objections to standard-relative contextualism; we argue for a parallel solution. (shrink)

Consider the following facts about the average, philosophically untrained moral relativist: (1.1) The average moral relativist denies the existence of “absolute moral truths.” (1.2) The average moral relativist often expresses her commitment to moral relativism with slogans like ‘What’s true (or right) for you may not be what’s true (or right) for me’ or ‘What’s true (or right) for your culture may not be what’s true (or right) for my culture.’ (1.3) The average moral relativist endorses relativistic views of morality (...) without endorsing relativistic views about science or mathematics. (1.4) The average moral relativist takes moral relativism to be non-relatively true and does not think there is anything contradictory about doing so. (1.5) The average moral relativist adopts an egalitarian attitude toward a wide range of moral values, practices and beliefs, claiming they are all equally legitimate or correct. (1.6) The average moral relativist often admonishes others to be more tolerant of those who engage in alternative ethical practices and to refrain from making negative moral judgments about them. (1.7) The average moral relativist sometimes makes negative moral judgments about the behavior of others—e.g., by harshly judging moral absolutists to be intolerant—but is less inclined to do so when the relativist’s metaethical views are salient in a context of judgment. (1.8) The average moral relativist takes anthropological evidence concerning the worldwide diversity of ethical views and practices to support moral relativism. (shrink)

Conservatism’s core claim is that traditions play an important, if not essential, role in the acquisition of normative knowledge. However, that thesis has never been adequately defended. Three things are missing from conservative political thought: a traditionalist account of propositional normative knowledge, an explicit and sustained positive argument for traditions’ role in the acquisition of normative knowledge, and deference to relevant work in other areas of philosophy, especially epistemology. In this thesis, I provide an argument for conservatism which remedies each (...) of these defects. I call it the Social Knowledge Argument. According to the Social Knowledge Argument, some beliefs formed out of deference to the traditions of one’s society constitute normative knowledge, since deference to the traditions of one’s society is a reliable process for normative belief formation in some societies. Deference to the traditions of one’s society is reliable in some societies because traditions are the outputs of cultural evolution and the latter tends to produce traditions that capture the demands of normative domains such as morality. The Social Knowledge Argument constitutes a traditionalist account of propositional normative knowledge, is an explicit argument for traditions’ epistemic role, and utilises intellectual resources unavailable to previous generations of conservative writers. Specifically, the Social Knowledge Argument assumes a process reliabilist theory of knowledge, and these are of recent provenance, and while conservatives have always appealed to cultural evolution, I am able to draw on fully-fledged scientific accounts of cultural evolution which were unavailable to or neglected by previous conservative writers. (shrink)

Moral relativism is an important topic in metaethics. It is also widely discussed outside philosophy (for example, by political and religious leaders), and it is controversial among philosophers and nonphilosophers alike. This is perhaps not surprising in view of recent evidence that people's intuitions about moral relativism vary widely. Though many philosophers are quite critical of moral relativism, there are several contemporary philosophers who defend forms of it. These include such prominent figures as Gilbert Harman, Jesse J. Prinz, J. David (...) Velleman and David B. Wong. The term ‘moral relativism’ is understood in a variety of ways. Most often it is associated with an empirical thesis that there are deep and widespread moral disagreements and a metaethical thesis that the truth or justification of moral judgments is not absolute, but relative to the moral standard of some person or group of persons. Sometimes ‘moral relativism’ is connected with a normative position about how we ought to think about or act towards those with whom we morally disagree, most commonly that we should tolerate them. (shrink)

Moral relativism familiar in the Western philosophical tradition, according to David Lyons, is either agent relativism or appraiser relativism or appraiser group). As Lyons has convincingly argued, they are both problematic. However, in the ancient Chinese Daoist classic, the Zhuangzi, we can find a different type of moral relativism, which I call patient relativism. In the essay, I aim to argue in what sense Zhuangzi is a patient relativist and how patient relativism can avoid the problem of agent relativism and (...) appraiser relativism. (shrink)

This dissertation is a critique of synthetic ethical naturalism (SEN). SEN is a view in metaethics that comprises three key theses: first, there are moral properties and facts that are independent of the beliefs and attitudes of moral appraisers (moral realism); second, moral properties and facts are identical to (or constituted only by) natural properties and facts (ethical naturalism); and third, sentences used to assert identity or constitution relations between moral and natural properties are expressions of synthetic, a posteriori necessities. (...) The last of these theses, which distinguishes SEN from other forms of ethical naturalism, is supported by a fourth: the semantic contents of the central moral predicates such as 'morally right' and 'morally good' are fixed in part by features external to the minds of speakers (moral semantic externalism). Chapter 1 introduces SEN and discusses the most common motivations for accepting it. The next three chapters discuss the influential "Moral Twin Earth" argument against moral semantic externalism. In Chapter 2, I defend this argument from the charge that the thought experiment upon which it depends is defective. In Chapters 3 and 4, I consider two attempts to amend SEN so as to render it immune to the Moral Twin Earth argument. I show that each of these proposed amendments amounts to an abandonment of SEN. Chapter Five explores Richard Boyd's proposal that moral goodness is a "homeostatic property cluster." If true, Boyd's hypothesis could be used to support several metaphysical, epistemological, and semantic claims made on behalf of SEN. I advance three arguments against this account of moral goodness. In the sixth chapter, I argue that moral facts are not needed in the best a posteriori explanations of our moral beliefs and moral sensibility. Because of this, those who accept a metaphysical naturalism ought to deny the existence of such facts or else accept skepticism about moral knowledge. In Chapter 7, I consider a counterargument on behalf of SEN to the effect that moral facts are needed in order to explain the predictive success of our best moral theories. I show that this argument fails. (shrink)

In this article, various objections will be discussed that have been put forward against ethical relativism, but which haven’t been considered seriously enough on the part of relativists and have been overrated on the part of their opponents. The objections will be concentrated into three arguments: the action-theoretic, the epistemological and the truth-theoretic argument. The article will discuss whether they can be rebutted by proponents of the two main types of relativism: indexical relativism and truth-relativism. The conclusion will be as (...) follows: one version of indexical relativism, the analytical version, gets into serious troubles by the action-theoretic argument, while its revisionary version will remain unaffected, the epistemological argument fails with respect to indexical relativism and stands on shaky ground as regards truth-relativism, the truth-theoretic argument puts considerable pressure on truth-relativism. (shrink)

According to content-relativist theories of moral language, different speakers use the same moral sentences to say different things. Content-relativism faces a well-known problem of lost disagreement. Recently, numerous content-relativists (including the author) have proposed to solve this problem by appeal to various kinds of non-content-based, or broadly pragmatic, disagreement. This presents content-relativists with a new problem—of found agreement. Which (if any) of these newly identified kinds of conflict is correctly identified as the lost moral disagreement we were looking for? This (...) paper offers a critical comparison of different content-relativist proposals. It divides them into two broad categories, quasi-expressivist theories (QED) and metalinguistic theories (MLD). Objections to each are considered, and QED is tentatively found to be superior. (shrink)

_A wide ranging consideration of the work of contemporary ethicist David Wong._.

This dissertation investigates the plausibility of metaethical relativism, or more specifically, what I call “moral truth-value relativism”: the idea that the truth of a moral statement or belief depends on who utters or has it, or who assesses it. According to the most prevalent variants of this view in philosophical literature – “standard relativism” – the truth-values are relative to people’s moralities, often understood as some subset of their affective or desirelike attitudes. Standard relativism has two main contenders: absolutism – (...) the view that the truth-values of moral statements and beliefs do not vary in that way – and non-cognitivism – the view that moral judgements do not have truth-values, since they express affective or desire-like attitudes rather than beliefs. Almost the entire dissertation concerns the plausibility of standard relativism in contrast to absolutism. Part 1 examines first the two main arguments for standard relativism: that it accounts for the connection between moral judgements and motivation (chapter 2), and for the prevalence of diversity of moral opinion (chapter 3). Then the most common objection is considered: that it is inconsistent with the existence of genuine moral disagreements (chapter 4). I argue that these arguments are inconclusive. Both relativism and absolutism can account for the features discussed. Part 2 focuses on the fact that different people have different strongly held intuitions about the relative or absolute nature of morality. I argue that given a common methodological approach in philosophy and metaethics, which takes such intuitions as evidence of correct analyses, this difference in intuitions suggests that neither a relativist nor absolutist analysis can be correct for everyone’s moral judgements. I argue that this result holds both given semantic internalism (chapter 6) and given semantic externalism (chapter 7). To get one single analysis of everyone’s moral judgements we would have to abandon the intuitionbased methodology. In chapter 8, however, I argue that we can maintain this methodology if we accept analysis pluralism, the view that different analyses hold for different people’s moral judgements. (shrink)

There has been recent speculation that some animals are moral agents. Using a retributivist framework, I argue that if some animals are moral agents, then there are circumstances in which some of them deserve punishment. But who is best situated to punish animal wrongdoers? This paper explores the idea that the answer to this question is humans.

In any society influenced by a plurality of cultures, there will be widespread, systematic differences about at least some important values, including moral values. Many of these differences look like deep disagreements, difficult to resolve objectively if that is possible at all. One common response to the suspicion that these disagreements are unsettleable has always been moral relativism. In the flurry of sympathetic treatments of this doctrine in the last two decades, attention has understandably focused on the simpler case in (...) which one fairly self-contained and culturally homogeneous society confronts, at least in thought, the values of another; but most have taken relativism to have implications within a single pluralistic society as well. I am not among the sympathizers. That is partly because I am more optimistic than many about how many moral disagreements can be settled, but I shall say little about that here. For, even on the assumption that many disputes are unsettleable, I continue to find relativism a theoretically puzzling reaction to the problem of moral disagreement, and a troubling one in practice, especially when the practice involves regular interaction among those who disagree. This essay attempts to explain why. (shrink)

I begin by describing my relation with Nicholas Sturgeon and his objections to things I have said about moral explanations. Then I turn to issues about moral relativism. One of these is whether a plausible version of moral relativism can be formulated as a claim about the logical form of certain moral judgments. I agree that is not a good way to think of moral relativism. Instead, I think of moral relativism as a version of moral realism. I compare moral (...) relativism with the relativity of motion and with the relativity of language. Moralities are real in a way that is similar to the way that languages are real. Next I discuss resemblances between nonhuman animal behavior and human behavior having to do with language or communication and with moral or proto-moral behavior. However, I am more interested in aspects of language and morality that are not found in nonhuman animals, aspects that appear to depend on a kind of recursive structure in human language and morality but not in animals. This leads me to argue that aspects of moral theory might benefit from a comparison with certain aspects of linguistic theory. Another comparison is between moralities and legal systems: I speculate that the content of legal and moral systems is influenced by legal and moral bargaining. (shrink)

This article formulates five relative systems to evaluate the charge of self-refutation with regard to global relativism. It is demonstrated that all five of these systems support models with at least one thoroughly relativistic perspective. However, when these systems are extended to include an operator expressing the valuation of statements in a perspective, only one relative system, based on a nonnormal modal logic, supports a thoroughly relativistic perspective.

Applications of game theory to moral philosophy are impededby foundational issues and troublesome examples. In the first part of this paper,questions are raised about the appropriate game-theoretical frameworks for applications to moralphilosophy and about the proper interpretations of the theoretical devices employed inthese frameworks. In the second part, five examples that should be of particular interest to thoseinterested in the connections between ethics and game theory are delineated and discussed. Thefirst example comprises games in which there is an outcome unanimously (...) preferred to the``solution'' of the game, appropriately defined. The second comprises games whose solution callsfor different players to employ different strategies. The third comprises games whosesolution calls for players to adopt mixed strategies. The fourth comprises games whose solutionrequires players to cycle among a variety of strategies. The fifth comprises games whose solutionrequires players to discriminate in morally inappropriate ways. (shrink)

This study uses a quasi-experimental design to investigate what happens to individual socially responsible attitudes when they are exposed to group dynamics. Findings show that group engagement increases individual attitudes toward social responsibility. We also found that individuals with low attitudes toward social responsibility are more likely to change their opinions when group members show more positive attitudes toward social responsibility. Conversely, individuals with high attitudes do not change much, independent of group characteristics. To better analyze the effect of group (...) dynamics, the study proposes to split social responsibility into relative and absolute components. Findings show that relative social responsibility is correlated with but different from absolute social responsibility although the latter is more susceptible than the former to group dynamics. (shrink)