Claims for improving migrants’ access to care often draw on universalistic ethical notions, such as the principle of equity as it is specified in human rights law and public health ethics. These claims contrast with political realities across most welfare states. In the underlying public discourses, the frontline arguments against greater inclusion have often focused on practical concerns, such as the costs of healthcare provision. Yet it has also been suggested that ultimately context‐specific moral frameworks play a key role in (...) demarcating legitimate right‐holders from undeserving others. Hence, is this a conflict between ethical principles and practical concerns? Or between different ethical perspectives? And why would that question matter? We propose that awareness of the nature of the arguments involved and respect for different ethical views are critical for coherent and constructive debates. This paper looks at the ways in which ethical concepts are used to justify exclusionary policy decisions. In particular, it examines the rationales that inform health policies towards documented and undocumented labor migrants in two welfare states, Germany and Israel, through the qualitative analysis of policy documents and 71 in‐depth interviews. The study points to the central role of particular concepts of health‐related deservingness. These results lead to the proposition that the fundamental clash in the discussion on migrants’ access to care is one, albeit not solely, between contrasting ethical perspectives. Drawing on process‐oriented approaches to ethical decision‐making, the paper concludes with three suggestions for moving forward with the migrant health rights debate. (shrink)

Ethical disputes arise over differences in the content of the ethical beliefs people hold on either side of an issue. One person may believe that it is wrong to have an abortion for financial reasons, whereas another may believe it to be permissible. But, the magnitude and difficulty of such disputes may also depend on other properties of the ethical beliefs in question—in particular, how objective they are perceived to be. As a psychological property of moral belief, objectivity is relatively (...) unexplored, and we argue that it merits more attention. We review recent psychological evidence which demonstrates that individuals differ in the extent to which they perceive ethical beliefs to be objective, that some ethical beliefs are perceived to be more objective than others, and that both these sources of variance are somewhat systematic. This evidence also shows that differences in perceptions of objectivity underpin quite different psychological reactions to ethical disagreement. Apart from reviewing this evidence, our aim in this paper is to draw attention to unanswered psychological questions about moral objectivity, and to discuss the relevance of moral objectivity to two issues of public policy. (shrink)

People support ethical antirealism with various arguments. Gilbert Harman thinks if a property of goodness existed, it would have detectable effects on objects that have it. However, Harman reasons, the good has no such detectable effects. Internalists think if good objects had some goodness property, that property would bond to desire and action in a way inconsistent with ethical realism. I defend ethical realism from the two arguments. I explain how good can both name a property and how objects with (...) that property might dispose people to seek them. This explanation of the good's magnetism provides a reply to Harman. (shrink)

While objective values need not be intrinsically motivating, need not actually motivate us, they would determine what we ought to pursue and protect. They would provide reasons for actions. Objective values would come in degrees, and more objective value would provide stronger reasons. It follows that, if objective value exists, we ought to maximize it in the world. But virtually no one acts with that goal in mind. Furthermore, objective value would exist independently of our subjective valuings. But we have (...) no way of measuring amounts of such values independently of the ways we value objects. While a subjectivist can account for mistaken values, a fully impersonal viewpoint, from which objective values would appear, seems instead to cause all values to disappear. Nor does the moral point of view, which requires more impartiality than agents usually exhibit, reveal fully objective values. The paper closes with an examination of the most widely endorsed candidates for states having positive and negative objective values: pleasures and pains. It concludes again that, once we adjust for worthiness of the object and desert of the subject for such states, there is no way to measure their supposed objective value. (shrink)

Methods and goals in philosophy are discussed by first describing an ideal, and then looking at how the ideal might be approached. David Lewis’s work in metaphysics is critically examined and compared to analogous work by Mackie and Carnap. Some large-scale philosophical systematic work, especially in metaphysics, is best treated as model-building, in a sense of that term that draws on the philosophy of science. Models are constructed in a way that involves deliberate simplification, or other imaginative modification of reality, (...) in order to make relationships visible or problems tractable. (shrink)

In the mid-20th century, descriptive meta-ethics addressed a number of central questions, such as whether there is a necessary connection between moral judgment and motivation, whether moral reasons are absolute or relative, and whether moral judgments express attitudes or describe states of affairs. I maintain that much of this work in mid-20th century meta-ethics proceeded on an assumption that there is good reason to question. The assumption was that our ordinary discourse is uniform and determinate enough to vindicate one side (...) or the other of these meta-ethical debates. I suggest that ordinary moral discourse may be much less uniform and determinate than 20th century meta-ethics assumed. (shrink)

I can ask myself what to do, and I can ask myself what I ought to do. Are these the same question? We can imagine conjuring up a distinction, I’m sure. Suppose, though, I just told you this: “I have figured out what I ought to do, and I have figured out what to do.” Would you understand immediately what distinction I was making? To do so, you would have to exercise ingenuity. I have in mind here an “all things (...) considered” ought that I can use in my thinking, an ought that is not specifically moral, in that it doesn’t settle by sheer rules of language that I ought always to abide by morality. For this ought, the question of what I ought to do seems just to be the question of what to do. (shrink)

One of us -- Alfred Mele (1996; 2003, ch. 5) -- has argued that possible instances of listlessness falsify the combination of cognitivism and various kinds of internalism about positive first-person moral ought-beliefs. If an argument recently advanced by James Lenman (1999) is successful, listlessnessis impossible and Mele's argument from listlessness therefore fails.However, we will argue that Lenman's argument is unpersuasive.

Using the mathematical frameworks of economic preference ranking, subjective probability, and rational learning through empirical evidence, the epistemological implications of teleological ethical intuitionism are pointed out to the extent to which the latter is based on cognitivist and objectivist concepts of value. The notions of objective value and objective norm are critically analysed with reference to epistemological criteria of intersubjectively shared valuative experience. It is concluded that one cannot meaningfully postulate general material theories of morality that could be tested, confirmed (...) or refuted by intersubjective empirical evidence of preferences and values, however loosely the empirical evidence of values may be interpreted. This situation is explained with reference to the ways in which preceived values become systematically influenced by the concomitants of individual valuative experience, but which have nothing to do with contingent subjective interests. (shrink)

Using concepts of evolutionary game theory, this paper presents a critique of ethical intuitionism, or non-naturalism, in its cognitivist and objectivist interpretation. While epistemological considerations suggest that human rational learning through experience provides no basis for objective moral knowledge, it is argued below that modern evolutionary theory explains why this is so, i.e., why biological organisms do not evolve so as to experience objective preferences and obligations. The difference between the modes of the cognition of objective and of valuative environmental (...) attributes is explained with reference to different modes of natural selection acting on the cognitive apparatus of the organism. The negative implications are pointed out which the observable diversity of intraspecific behavioural adaptations and of cultural values has for the cognitivist, objectivist foundation of ethics. Eventually a non-cognitivist alternative to ethical intuitionism is outlined in terms of empirical authority relations, with the ritualisation of dominance-submission patterns as the evolutionary origin of human charismatic authority. (shrink)

This paper makes an attempt at the conceptual foundation of descriptive ethical theories in terms of evolutionary anthropology. It suggests, first, that what human social actors tend to accept to be morally valid and legitimate ultimately rests upon empirical authority relations and, second, that this acceptance follows an evolved pattern of hierarchical behaviour control in the social animal species. The analysis starts with a brief review of Thomas Hobbes'' moral philosophy, with special emphasis on Hobbes'' authoritarian view of moral validity (...) and of the common political origins and ultimate basis of legitimacy of moral and legal systems. Hobbes'' philosophical conceptions are then put into the context of Max Weber''s influential empirical theory of legitimacy, especially charismatic revelation and authority as the ultimate source of all moral, legal and religious obligations. Weber''s concept of charismatic authority is given a biobehavioural interpretation in terms of ritualised status signals indicating an individual''s superior physical and emotional dispositions to control the social actions of others. Various conclusions are drawn concerning the concept of moral validity and its possible evolutionary interpretations. (shrink)

Studies show that there are widespread intrasubjective and intersubjective color variations among normal perceivers. These variations have serious ramifications in the debate about the nature and ontology of color. It is typical to think of the debate about color as a dispute between objectivists and subjectivists. Objectivists hold that colors are perceiver-independent physical properties of objects while subjectivists hold that they are either projections onto external objects or dispositions objects have to look colored. I argue that individual color variations present (...) difficulties, albeit not the same kind, for both objectivism and subjectivism. Lastly, I propose an alternative account that handles such variations nicely. (shrink)

How do Dutch people let each other know that they disagree? What do they say when they want to resolve their difference of opinion by way of an argumentative discussion? In what way do they convey that they are convinced by each other’s argumentation? How do they criticize each other’s argumentative moves? Which words and expressions do they use in these endeavors? By answering these questions this short essay provides a brief inventory of the language of argumentation in Dutch.

Moral anti-realism comes in two forms – noncognitivism and the error theory. The noncognitivist says that when we make moral judgments we aren’t even trying to state moral facts. The error theorist says that when we make moral judgments we are making statements about what is objectively good, bad, right, or wrong but, since there are no moral facts, our moral judgments are uniformly false. This development of moral anti-realism was first seriously defended by John Mackie. In this paper I (...) explore a dispute among moral error theorists about how to deal with false moral judgments. The advice of the moral abolitionist is to stop making moral judgments, but the contrary advice of the moral fictionalist is to retain moral language and moral thinking. After clarifying the choice that arises for the moral error theorist, I argue that moral abolitionism has much to recommend it. I discuss Mackie’s defense of moral fictionalism as well as a recent version of the same position offered by Daniel Nolan, Greg Restall, and Caroline West. Then I second some remarks Ian Hinckfuss made in his defense of moral abolitionism and his criticism of “the moral society.” One of the worst things about moral fictionalism is that it undermines our epistemology by promoting a culture of deception. To deal with this problem Richard Joyce offers a “non-assertive” version of moral fictionalism as perhaps the last option for an error theorist who hopes to avoid moral abolitionism. I discuss some of the problems facing that form of moral fictionalism, offer some further reasons for adopting moral abolitionism in our personal lives, and conclude with reasons for thinking that abolishing morality may be an essential step in achieving the goals well-meaning moralists and moral fictionalists have always cherished. (shrink)

This paper looks at philosophical questions that arise in the context of AI alignment. It defends three propositions. First, normative and technical aspects of the AI alignment problem are interrelated, creating space for productive engagement between people working in both domains. Second, it is important to be clear about the goal of alignment. There are significant differences between AI that aligns with instructions, intentions, revealed preferences, ideal preferences, interests and values. A principle-based approach to AI alignment, which combines these elements (...) in a systematic way, has considerable advantages in this context. Third, the central challenge for theorists is not to identify ‘true’ moral principles for AI; rather, it is to identify fair principles for alignment that receive reflective endorsement despite widespread variation in people’s moral beliefs. The final part of the paper explores three ways in which fair principles for AI alignment could potentially be identified. (shrink)

Koopman’s book revolves around the notion of transition, which he proposes is one of the central ideas of the pragmatist tradition but one which had not previously been fully articulated yet nevertheless shapes the pragmatist attitude in philosophy. Transition, according to Koopman, denotes “those temporal structures and historical shapes in virtue of which we get from here to there”. One of the consequences of transitionalism is the understanding of critique and inquiry as historical pro...

As a contribution to the continuing debate about tax practitioner ethics, this paper explores the main streams of Western ethical thought that are relevant to tax practitioners’ work, most typically deontology and consequentialism. It then goes on to consider the impact of such ethical influences on the professional ethical codes of conduct that govern tax practitioners’ work, and attempts to unravel the complex work and ethical environment of the practice of tax in terms of tax compliance and tax avoidance. The (...) paper then examines the prior studies on tax practitioners and ethics and the type of dilemmas that practitioners face in the context of their work. The paper proceeds to examine empirically the extent to which tax practitioners take a consequentialist versus a deontological approach in their reasoning about moral dilemmas. This is carried out by an innovative use of the Defining Issues Test. (shrink)

The Argument from Disagreement (AD) (Mackie, 1977) depends upon empirical evidence for ‘fundamental’ moral disagreement (FMD) (Doris and Stich, 2005; Doris and Plakias, 2008). Research on the Southern ‘culture of honour’ (Nisbett and Cohen, 1996) has been presented as evidence for FMD between Northerners and Southerners within the US. We raise some doubts about the usefulness of such data in settling AD. We offer an alternative based on recent work in moral psychology that targets the potential universality of morally significant (...) distinctions (e.g. means vs. side-effects, actions versus omissions). More specifically, we argue that a recent study showing that a rural Mayan population fails to perceive as morally significant the distinction between actions and omissions provides a plausible case of FMD between Mayans and Westerners. (shrink)

In this paper, I distinguish between two error theories of morality: one couched in terms of truth ; the other in terms of justification. I then present two arguments: the Poisoned Presupposition Argument for ET1; and the Evolutionary Debunking Argument for ET2. I go on to show how assessing these arguments requires paying attention to empirical moral psychology, in particular, work on folk metaethics. After criticizing extant work, I suggest avenues for future research.

Recent advances in artificial intelligence offer many beneficial prospects. However, concerns have been raised about the opacity of decisions made by these systems, some of which have turned out to be biased in various ways. This article makes a contribution to a growing body of literature on how to make systems for automated decision-making more transparent, explainable, and fair by drawing attention to and further elaborating a distinction first made by Nozick between first-level bias in the application of standards and (...) second-level bias in the choice of standards, as well as a second distinction between discrimination and arbitrariness. Applying the typology developed, a number of illuminating observations are made. First, it is observed that some reported bias in automated decision-making is first-level arbitrariness, which can be alleviated by explainability techniques. However, such techniques have only a limited potential to alleviate first-level discrimination. Second, it is argued that second-level arbitrariness is probably quite common in automated decision-making. In contrast to first-level arbitrariness, however, second-level arbitrariness is not straightforward to detect automatically. Third, the prospects for alleviating arbitrariness are discussed. It is argued that detecting and alleviating second-level arbitrariness is a profound problem because there are many contrasting and sometimes conflicting standards from which to choose, and even when we make intentional efforts to choose standards for good reasons, some second-level arbitrariness remains. (shrink)

In this paper, I present a piece of natural theology, whose pro tanto conclusion is the existence of god-the-artist, that is a lower case “g” god, a creator who creates for the sake of beauty, but who is not worthy of worship, a god who can be admired but should not be loved. I then consider some only partially successful responses to this dismal conclusion. Finally, I show to reconcile the idea of a god motivated by love of beauty with (...) the religious tradition of an upper case “G” God, who is not merely to be worshiped but loves us and invites a loving response. (shrink)

Several authors, including Stephen Law in this journal, have argued that the case for an evil God is (about) as strong as for a good God. In this article I take up the challenge on behalf of theists who, like Richard Swinburne, argue for an agent of unrestricted power and knowledge as the ultimate explanation of all contingent truths. I shall argue that an evil God is much less probable than a good one. I do so by (1) distinguishing the (...) analogical predication of 'good' or 'evil' of God from the literal predication, (2) interpreting 'acting in a morally good way' to mean 'acting like a good consequentialist', and (3) relying on an axiarchist thesis about agency that is congenial to theists and perhaps even presupposed by theism. (shrink)

The dominant interpretation of Kant as a moral constructivist has recently come under sustained philosophical attack by those defending a moral realist reading of Kant. In light of this, should we read Kant as endorsing moral constructivism or moral realism? In answering this question we encounter disagreement in regard to two key independence claims. First, the independence of the value of persons from the moral law (an independence that is rejected) and second, the independence of the content and authority of (...) the moral law from actual acts of willing on behalf of those bound by that law (an independence that is upheld). The resulting position, which is called not ‘all the way down’ constructivism, is attributed to Kant. (shrink)

A dogma of contemporary normative theorizing holds that some reasons are distinctively moral while others are not. Call this view Reasons Pluralism. This essay looks at four approaches to vindicating the apparent distinction between moral and non-moral reasons. In the end, however, all are found wanting. Though not dispositive, the failure of these approaches supplies strong evidence that the dogma of Reasons Pluralism is ill-founded.

The moral error theorist claims that moral discourse is irredeemably in error because it is committed to the existence of properties that do not exist. A common response has been to postulate ‘companions in guilt’—forms of discourse that seem safe from error despite sharing the putatively problematic features of moral discourse. The most developed instance of this pairs moral discourse with epistemic discourse. In this paper, I present a new, prudential, companions-in-guilt argument and argue for its superiority over the epistemic (...) alternative. (shrink)

In this essay we provide (1) an argument for why ethics should be naturalized, (2) an analysis of why it is not yet naturalized, (3) a defense of ethical naturalism against two fallacies—Hume’s and Moore’s—that ethical naturalism allegedly commits, and (4) a proposal that normative ethics is best conceived as part of human ecology committed to pluralistic relativism. We explain why naturalizing ethics both entails relativism and also constrains it, and why nihilism about value is not an especially worrisome for (...) ethical naturalists. The substantive view we put forth constitutes the essence of Duke Naturalism. (NOTE: This is a slightly modified reprint of Flangan et al 2007 of the same title.). (shrink)

There is perhaps no more widely shared conviction in contemporary metaethics, even among those who hold otherwise divergent views, than that practical normativity must be capable of being naturalized (i.e., captured fully within a metaphysically naturalist worldview). My aim is to illuminate the central reasons for skepticism about this. While certain naturalizing projects are plausible for very limited purposes, it is unlikely that any can provide everything we might reasonably want from an account of goodness and badness, rightness and wrongness, (...) and unqualified reasons for acting—at least if we are unwilling to accept certain deflationary or bullet-biting moves. Some naturalizing views can be shown to fail outright to capture the relevant normative facts or properties, while others have more promise but can also be seen to have certain limitations and costs, failing to capture elements that some of us take to be important to an adequate theory of practical normativity. There are, of course, far more naturalizing moves than can be considered here, so the aim is not to establish the truth of nonnaturalism through a process of elimination. But I hope to say enough to bring out the central worries about naturalizing projects and to pose some challenges that apply more widely, with the aim of showing that ethical nonnaturalism remains an attractive and well-motivated option at least for those of us who reject both nihilism and various forms of ethical deflation. (shrink)

I begin by distinguishing two general approaches to metaethics and ontology. One in effect puts our experience as engaged ethical agents on hold while independent metaphysical and epistemological inquiries, operating by their own lights, deliver metaethical verdicts on acceptable interpretations of our ethical lives; the other instead keeps engaged ethical experience in focus and allows our reflective interpretation of it to shape our metaphysical and epistemological views, including our ontology. While the former approach often leads to deflationary views, the latter (...) may lead us to enrich our metaethical picture as needed to capture robust objectivity and categorical normative authority for ethics. Assuming, as I have argued elsewhere, that this requires positing irreducibly evaluative or normative properties and facts, the question I take up here is what ontological implications this has. I argue against quietist non-naturalist views, which maintain that positing such properties and facts either has no ontological implications or has only domain-specific ontological implications that likewise imply nothing about what the world contains. Against these views, I advocate a worldly, dual-aspect view, locating irreducibly evaluative or normative properties as features of relevant worldly things. But while I have previously defended this view as a form of non-naturalism, I here explore the possibility of instead seeing it as a new, more expansive form of naturalism—what might be called “Non-Scientistic Naturalism”—inspired by parallel attempts in the philosophy of mind to accommodate irreducibly phenomenal properties within a more expansive physicalism. (shrink)

Kevin T. Fitzgerald, S.J.; Knowledge Without Wisdom: Human Genetic Engineering Without Religious Insight, Christian bioethics: Non-Ecumenical Studies in Medical.

Bernard Williams's motivational reasons-internalism fails to capture our first-order reasons judgements, while Derek Parfit's nonnaturalistic reasons-externalism cannot explain the nature or normative authority of reasons. This paper offers an intermediary view, reformulating scepticism about external reasons as the claim not that they don't exist but rather that they don't matter. The end-relational theory of normative reasons is proposed, according to which a reason for an action is a fact that explains why the action would be good relative to some end, (...) where the relevant end for any ascription of reasons is determined by the speaker's conversational context. Because these ends need not be the agent's ends, Williams is wrong to reject the existence of external reasons. But contra Parfit, a reason for action is only important for an agent if it is motivationally internal to that agent. (shrink)

Moral error theory of the kind defended by J. L. Mackie and Richard Joyce is premised on two claims: (1) that moral judgements essentially presuppose that moral value has absolute authority, and (2) that this presupposition is false, because nothing has absolute authority. This paper accepts (2) but rejects (1). It is argued first that (1) is not the best explanation of the evidence from moral practice, and second that even if it were, the error theory would still be mistaken, (...) because the assumption does not contaminate the meaning or truth-conditions of moral claims. These are determined by the essential application conditions for moral concepts, which are relational rather than absolute. An analogy is drawn between moral judgements and motion judgements. (shrink)

Survey of some recent literature on normativity, including nonreductionist, neo-Aristotelian, neo-Humean, expressivist, and constructivist views.

This paper advances a reductive semantics for ‘ought’ and a naturalistic theory of normativity. It gives a unified analysis of predictive, instrumental, and categorical uses of ‘ought’: the predictive ‘ought’ is basic, and is interpreted in terms of probability. Instrumental ‘oughts’ are analyzed as predictive ‘oughts’ occurring under an ‘in order that’ modifer (the end-relational theory). The theory is then extended to categorical uses of ‘ought’: it is argued that they are special rhetorical uses of the instrumental ‘ought’. Plausible conversational (...) principles explain how this end-relational ‘ought’ can perform the expressive functions of the moral ‘ought’. The notion of an ‘ought-simpliciter’ is also discussed. (shrink)

In his response to my paper ?The Error in the Error Theory? criticizing his and J. L. Mackie's moral error theory, Richard Joyce finds my treatment of his position inaccurate and my interpretation of morality implausible. In this reply I clarify my objection, showing that it retains its force against their error theory, and I clarify my interpretation of morality, showing that Joyce's objections miss their mark.

This essay explains for a general philosophical audience the central issues and strategies in the contemporary moral realism debate. It critically surveys the contribution of some recent scholarship, representing expressivist and pragmatist nondescriptivism, subjectivist and nonsubjectivist naturalism, nonnaturalism and error theory. Four different faces of ‘ moral realism ’ are distinguished: semantic, ontological, metaphysical, and normative. The debate is presented as taking shape under dialectical pressure from the demands of capturing the moral appearances and reconciling morality with our understanding of (...) the mind and world. (shrink)

According to non-doxastic theories of propositional faith, belief that p is not necessary for faith that p. Rather, propositional faith merely requires a ‘positive cognitive attitude’. This broad condition, however, can be satisfied by several pragmatic approaches to a domain, including fictionalism. This paper shows precisely how fictionalists can have faith given non-doxastic theory, and explains why this is problematic. It then explores one means of separating the two theories, in virtue of the fact that the truth of the propositions (...) in a discourse is of little consequence for fictionalists, whereas their truth matters deeply for the faithful. Although promising, this approach incurs several theoretical costs, hence providing a compelling reason to favour a purely doxastic account of faith. (shrink)

Quine's ethical views typify what might seem to be natural sympathies between empiricism and ethical noncognitivism. LikeAyer, he sees a case for noncognitivism rooted in an epistemic discontinuity between ethics and science. Quine argues that the absence of genuine moral observation sentences, and thus the absence of empirical checkpoints for the resolution of theoretical disputes, renders ethics, as he terms it, “methodologically infirm” However, recent papers in this journal make clear that Quine appears to be voicing mutually incompatible commitments to (...) both noncognitivism and cognitivism. Here I argue that Davidson's theory of interpretation offers promising ways to resolve these tensions. His constructive program fleshes out the implications of Quine's largely destructive critique of intensional semantics and contains a fairly well‐articulated account of evaluative semantics, one which seems to combine cognitivist and noncognitivist elements harmoniously. Moreover, it is argued that Davidson's long‐standing differences with Quine over the epistemological status Quine accords observation sentences with do not undermine Quine's metaethical critique. (shrink)

El escepticismo moral sostiene que las proposiciones morales no son verdaderas ni falsas de acuerdo al criterio de verdad por correspondencia, y que el criterio de verdad por coherencia no es aplicable en moral. Para refutarlo, habría que mostrar la existencia de hechos morales, o demostrar que la coherencia es suficiente para una buena teoría moral. El artículo sostiene que esto no puede hacerse. Moral skepticism maintains that moral propositions are no true, nor false, according with the correspondence theory of (...) truth, and the coherence theory of truth is not applicable in morality. To refute it, somebody has to prove the existence of moral facts, or demostrate that coherence is a sufficient condition for a good moral theory. According the paper, this cannot be done. (shrink)

In “The possibility of morality,” Phil Brown considers whether moral error theory is best understood as a necessary or contingent thesis. Among other things, Brown contends that the argument from relativity, offered by John Mackie—error theory’s progenitor—supports a stronger modal reading of error theory. His argument is as follows: Mackie’s is an abductive argument that error theory is the best explanation for divergence in moral practices. Since error theory will likewise be the best explanation for similar divergences in possible worlds (...) similar to our own, we may conclude that error theory is true at all such worlds, just as it is in the actual world. I contend that Brown’s argument must fail, as abductive arguments cannot support the modal conclusions he suggests. I then consider why this is the case, concluding that Brown has stumbled upon new and interesting evidence that agglomerating one’s beliefs can be epistemically problematic—an issue associated most famously with Henry Kyburg’s lottery paradox. (shrink)

I argue, contra Dreier, Blackburn, and others, that there are no morally neutral metaethical positions. Every metaethical position commits you to the denial of some moral statement. So, for example, the metaethical position that there are no moral properties commits you to the denial of the moral conjunction of 1) it is right to interfere violently when someone is wrongly causing massive suffering and 2) it is wrong to interfere violently when only non-moral properties are at stake. The argument generalizes (...) to all metaethical positions. (shrink)

Deception has long been an important topic in philosophy. However, the traditional analysis of the concept, which requires that a deceiver intentionally cause her victim to have a false belief, rules out the possibility of much deception in the animal kingdom. Cognitively unsophisticated species, such as fireflies and butterflies, have simply evolved to mislead potential predators and/or prey. To capture such cases of “functional deception,” several researchers Machiavellian intelligence II, Cambridge University Press, Cambridge, pp 112–143, 1997; Searcy and Nowicki, The (...) evolution of animal communication, Princeton University Press, Princeton, 2005; Skyrms, Signals, Oxford University Press, Oxford 2010) have endorsed the broader view that deception only requires that a deceiver benefit from sending a misleading signal. Moreover, in order to facilitate game-theoretic study of deception in the context of Lewisian sender-receiver games, Brian Skyrms has proposed an influential formal analysis of this view. Such formal analyses have the potential to enhance our philosophical understanding of deception in humans as well as animals. However, as we argue in this paper, Skyrms’s analysis, as well as two recently proposed alternative analyses, are seriously flawed and can lead us to draw unwarranted conclusions about deception. (shrink)

The idea that normative statements implicitly refer to standards has been around for quite some time. It is usually defended by normative antirealists, who tend to be attracted to Humean theories of reasons. But this is an awkward combination: 'A ought to X' entails that there are reasons for A to X, and 'A ought to X all things considered' entails that the balance of reasons favours X-ing. If the standards implicitly referred to are not those of the agent, then (...) why would these entailments hold? After all, Humeanism says that 'A has a reason to X' is true if and only if A has some desire which is furthered by X-ing. In this paper, I develop a standard-relational theory of 'ought' and a non-Humean theory of reasons (oughtism). Together, they explain why 'A ought to X' entails not only that there are reasons for A to X, but also that the balance of reasons favours X-ing. The latter explanation depends on a theory of weight, in which the weight of a reason depends on the position of a rule (standard) in an order of priorities. The theories are truth-conditional, but do not require objective normative facts for the truth of 'ought' judgments and judgments about reasons. (shrink)