This entry considers the question of whether rationality is normative; that is, the question of whether one always ought (or, more weakly, has a reason) to be rational. It first distinguishes substantive from structural rationality, noting how structural rationality presents a more serious challenge to the thesis that rationality is normative. It then considers the plausibility of skepticism about structural rationality, and notes some problems facing such skepticism. However, if we are not skeptics about structural requirements, we face the task (...) of formulating those requirements. But both narrow-scope and wide-scope formulations seem incompatible with the idea that we always ought to be rational. This suggests that we have good reason to think that rationality is not strongly normative. (shrink)

What is structural rationality? Specifically, what is the distinctive feature of structural requirements of rationality? Some philosophers have argued, roughly, that the distinctive feature of structural requirements is coherence. But what does coherence mean, exactly? Or, at least, what do structuralists about rationality have in mind when they claim that structural rationality is coherence? This issue matters for making progress in various active debates concerning rationality. In this paper, I analyze three strategies for figuring out what coherence means in the (...) debates on structural rationality. I argue that these strategies face problems. (shrink)

Hypocrisy seems to be a distinctive moral wrong. This thesis offers an account of that wrong. The distinctive wrong of hypocrisy is not a rational failing, or a deception of others. It is a problem in how we critique, and blame, others, when we ourselves are guilty of similar faults. Not only does it seem wrong to blame others hypocritically; it is also widely remarked that hypocrites ‘lack standing’ to blame. I defend both judgments. When we engage others in response (...) to wrongdoing, there is both instrumental and non-instrumental value in ensuring that those who face similar moral predicaments reason about these predicaments, and the appropriate responses to them, together. Hypocrisy is wrong because it hampers our ability to realise that value. And hypocrites lose standing to blame for a similar reason. Standing depends on the value of particular people engaging in an accountability procedure together, a value which the hypocrite forestalls, by failing to acknowledge wrongdoing in the course of blaming. This account of a duty to blame non-hypocritically helps unpack the relationship between hypocrisy and a range of other defects in a person’s standing. It also responds to a central sceptical challenge to the wrongness of hypocritical blaming. The challenge is that accurate hypocritical blaming can’t be wrong because it is morally good, and indeed is morally better than not blaming others at all. My response: hypocritical blaming is wrong, not because it is morally worse than not blaming at all, but because it is second-best, i.e. worse than non-hypocritical blaming, which enables mutual deliberation about wrongdoing. (shrink)

Inquiry is an aim-directed activity, and as such governed by instrumental normativity. If you have reason to figure out a question, you have reason to take means to figuring it out. Beliefs are governed by epistemic normativity. On a certain pervasive understanding, this means that you are permitted – maybe required – to believe what you have sufficient evidence for. The norms of inquiry and epistemic norms both govern us as agents in pursuit of knowledge and understanding, and, on the (...) surface, they do so in harmony. Recently, however, Jane Friedman (2020) has pointed out that they are in tension with each other. In this paper, I aim to resolve this tension by showing that reasons for acts of inquiry – zetetic reasons – and epistemic reasons for belief can both be understood as flowing from the same general normative principle: the transmission principle for instrumental reasons. The resulting account is a version of epistemic instrumentalism that offers an attractive unity between zetetic and epistemic normativity. (shrink)

Noncognitivism about normative judgment is the view that normative judgment is a distinctive kind of mental state, identical neither to belief or desire, but desire-like in its functional role and direction of fit. Noncognitivism about intention (also called the “distinctive practical attitude” theory) is the view that intention is a distinctive kind of mental state, identical neither to belief or desire, but desire-like in its functional role and direction of fit. While these theories are alike in several ways, they have (...) rarely been discussed in concert. This paper studies the relation between these two theories, focusing on the question of whether noncognitivism about intention faces an analogue of the well-known Frege-Geach problem for noncognitivism about normative judgment. I argue that whether it faces the Frege-Geach problem depends on how it treats the distinction between what Anscombe called expressions of intention and personal predictions. I show that there is substantial pressure to treat that distinction as semantic, and that a variant of the Frege-Geach problem arises for versions of noncognitivism about intention that go this route. Yet some philosophers of action may be willing to resist this pressure, and I develop a pragmatic account of the distinction that would allow such philosophers to avoid the Frege-Geach problem altogether. I argue that this pragmatic account has significant independent appeal. Notably, it provides a way for noncognitivists about intention to undercut the force of a recent argument for cognitivism due to Berislav Marušić and John Schwenkler. (shrink)

Doxasticism is the thesis that intention is or involves belief in the forthcoming action (Velleman, Harman). Supporters claim that it is only by accepting that thesis that we can explain a wide array of important phenomena, including the special knowledge we have of intentional action, the roles intention plays in facilitating coordination, and the norms of rationality for intention. Others argue that the thesis is subject to counterexample (Davidson, Bratman). Yet some others contend that the thesis can be reformulated in (...) a way that avoids such counterexamples and preserves its explanatory significance (Pears, Setiya). Their suggestion is that we view intention as involving partial –rather than full—belief. I argue that while the move from full to partial doxasticism helps to accommodate such counterexamples, it does so in a way that undermines the ability of the resulting view to explain the coordinating roles of and rationality norms for intention. (shrink)

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

According to the Aristotelian Thesis, the conclusion of practical reasoning is an action. Critics argue against it by pointing to cases in which some interference or inability prevents the production of action, yet in which that interference or inability doesn’t impugn the success of an agent’s reasoning. Some of those critics suggest instead that practical reasoning concludes in an intention, while others suggest it concludes in a belief with normative content, such as a belief about what one has conclusive, or (...) sufficient, reason to do. In this paper, I argue that we should allow that practical reasoning could conclude in either an intention or a belief with normative content. I begin by developing an objection to the Aristotelian Thesis, showing how the objection will not also undermine the possibility of practical reasoning concluding in an intention or a belief. I then respond to an argument from Joseph Raz designed to exclude the possibility of intentions as conclusions of practical reasoning. Lastly, I show how the worry that belief isn’t sufficiently “practical” to qualify as a conclusion of practical reasoning is misplaced. (shrink)

It is widely agreed that there is a rational requirement, “Enkrasia”, which requires that you intend what you believe you ought to do. This paper argues that Enkrasia is not an independent requirement of practical rationality: it is a special case of the requirement to be instrumentally rational. I argue for this view of Enkrasia through an analysis of an all‐things‐considered belief about what you ought to do. Believing, all‐thing‐considered, that you ought to φ implies being settled on a set (...) of options from which to take an option. I argue that this state of being settled on a set of options cannot be a matter of believing. Rather, it should be understood as intending that you do what you ought to do out of that set. If an all‐things‐considered belief implies such an intention, however, satisfying Enkrasia is a matter of satisfying the requirement to intend a necessary means to an end that you intend [*published with open access]. (shrink)

Properly understood, the instrumental rule says to take means that actually suffice for my end, not, as is nearly universally assumed, to intend means that I believe are necessary for my end. This alternative explains everything the standard interpretation can—and more, including grounding certain correctness conditions for exercises of our will unexplained by the standard interpretation.

Orthodox Humeans about normative reasons for action believe that there are no rational principles governing the substantive content of desire. But they also believe that desires with misinformed content should be rejected and cannot be the proper subjective sources of normative reasons for action. These two ideas, I argue, in fact stand in tension with each other: The Humean rejection of misinformed desire actually has to invoke a feasibility principle for desire, a semi-substantive rational principle that is already built into (...) the very conceptions of rationality and desire that underlie orthodox Humeanism. This rational principle then provides a new account of the substantive rationality of desire, which in turn has some interesting implications in metaethics and first-order normative theories. (shrink)

Which principles govern the transmission of reasons from ends to means? Some philosophers have suggested a liberal transmission principle, according to which agents have an instrumental reason for an action whenever this action is a means for them to do what they have non-instrumental reason to do. In this paper, we (i) discuss the merits and demerits of the liberal transmission principle, (ii) argue that there are good reasons to reject it, and (iii) present an alternative, less liberal transmission principle, (...) which allows us to accommodate those phenomena that seem to support the liberal transmission principle while avoiding its problems. (shrink)

This paper champions the view (REG) that the concept of a normative reason for an agent S to perform an action A is that of an explanation why it would be good (in some way, to some degree) for S to do A. REG has numerous virtues, but faces some significant challenges which prompt many philosophers to be skeptical that it can correctly account for all our reasons. I demonstrate how five different puzzles about normative reasons can be solved by (...) attention to the concept of goodness, and in particular observing the ways in which it—and consequently, talk about reasons—is sensitive to context (ends and information). Rather than asking simply whether or not certain facts are reasons for S to do A, we need to explore the contexts in which it is and is not correct to describe a certain fact as “a reason” for S to do A. These five puzzles concern: (1) reasons for attitudes of the “right kind”, (2) evidence as reasons, (3) normative facts as reasons, (4) subjective reasons, and (5) attitudes as reasons. (shrink)

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

Intention plays a central role in coordinating action. It does so, it is commonly thought, by allowing one to plan further actions for the future on the basis of the belief that it will be executed. Doxasticists about intention (Harman, Velleman) conclude from this that accounting for this role of intention requires accepting the thesis that intention involves belief. Conativists (Bratman, Brunero, Mele) reject that conclusion. I argue that Doxasticists are right in calling attention to the existence of a cognitive (...) aspect to intention-based coordination, but that such an aspect is better understood in terms of the attitude of reliance than of belief. I also argue that an appeal to reliance affords Conativists with useful resources for explaining that aspect of intention-based coordination in a way that is compatible with their rejection of the aforementioned thesis. (shrink)

In this paper I revisit Gregory Kavka’s Toxin Puzzle and propose a novel solution to it. Like some previous accounts, mine postulates a tight link between intentions and reasons but, unlike them, in my account these are motivating rather than normative reasons, i.e. reasons that explain (rather than justify) the intended action. I argue that sensitivity to the absence of possible motivational explanations for the intended action is constitutive of deliberation-based intentions. Since ordinary rational agents display this sensitivity, when placed (...) in the toxin scenario they will believe that there is no motivational explanation for actually drinking the toxin and this is why they can’t form the intention to drink it in the first place. I thus argue that my Motivating-Explanatory Reason Principle correctly explains the toxin puzzle, thereby revealing itself as a genuine metaphysical constraint on intentions. I also explore at length the implications of my account for the nature of intention and rational agency. (shrink)

Does rationality require us to take the means to our ends? Intuitively, it seems clear that it does. And yet it has proven difficult to explain why this should be so: after all, if one is pursuing an end that one has decisive reason not to pursue, the balance of reasons will presumably speak against one's taking the means necessary to bring that end about. In this paper I propose a novel account of the instrumental requirement which addresses this problem. (...) On the view I develop, the instrumental requirement is normative not because agents have reasons to comply with it, but because it is anormative standardintrinsic to intentional action—i.e., it is a standard that partly spells out what it is to exercise one's agency well. (shrink)

This paper explores the relationship between dynamic and truth conditional semantics for epistemic modals. It provides a generalization of a standard dynamic update semantics for modals. This new semantics derives a Kripke semantics for modals and a standard dynamic semantics for modals as special cases. The semantics allows for new characterizations of a variety of principles in modal logic, including the inconsistency of ‘p and might not p’. Finally, the semantics provides a construction procedure for transforming any truth conditional semantics (...) for modals into a dynamic semantics for modals with similar properties. (shrink)

Rationality requires us to respond to apparent normative reasons. Given the independence of appearance and reality, why think that apparent normative reasons necessarily provide real normative reasons? And if they do not, why think that mistakes of rationality are necessarily real mistakes? This paper gives a novel answer to these questions. I argue first that in the moral domain, there are objective duties of respect that we violate whenever we do what appears to violate our first-order duties. The existence of (...) these duties of respect, I argue, ensures that apparent moral reasons are exceptions to the independence of appearance and reality. I then extend these arguments to the domain of overall reason. Just as there are objective duties of respect for moral reasons that explain moral blameworthiness, so there are objective duties of respect for reasons that explain blameworthiness in the court of overall reason. The existence of these duties ensures that apparent reasons are exceptions to the independence of appearance and reality. (shrink)

According to the Strong Belief Thesis (SBT), intending to X entails the belief that one will X. John Brunero has attempted to impugn SBT by arguing that there are cases in which an agent intends to X but is unsure that she will X. Moreover, he claims that the standard reply to such putative counterexamples to SBT – namely, to claim that the unsure agent merely has an intention to try – comes at a high price. Specifically, it prevents SBT (...) from playing the kind of explanatory role the cognitivist requires. This article meets Brunero's challenge to SBT by offering an account of trying and intending to try that not only saves SBT from Brunero's criticism, but does so in a way that preserves the explanatory significance that cognitivists typically take SBT to have. (shrink)

This morning I intended to get out of bed when my alarm went off. Hearing my alarm, I formed the intention to get up now. Yet, for a time, I remained in bed, irrationally lazy. It seems I irrationally failed to execute my intention. Such cases of execution failure pose a challenge for Mentalists about rationality, who believe that facts about rationality supervene on facts about the mind. For, this morning, my mind was in order; it was my action that (...) apparently made me irrational. What, then, should Mentalists say about the phenomenon of execution failure? The phenomenon of execution failure, and the puzzle it raises for Mentalists, have rarely been discussed. This paper addresses the puzzle in two parts. First, it argues that execution failure is a real phenomenon. It is possible for agents to irrationally fail to act on their present-directed intentions. It follows that Mentalists in the philosophy of action must solve the puzzle of explaining what is irrational about cases of execution failure. Second, this paper begins the search for such a solution. It considers six possible resolutions to the puzzle, arguing that none is obviously the most attractive. These resolutions include a requirement of overall conative consistency, an appeal to the norm of intention consistency, a form of Volitionalism, an appeal to factive mental states, and a proposal due to Garrett Cullity, and a novel requirement of proper functioning. (shrink)

Kiesewetter defends the normativity of rationality by presenting a new solution to the problems that arise from the common assumption that we ought to be rational. He provides a defence of a reason-response conception of rationality, an evidence-relative account of reason, and an explanation of structural irrationality in relation to these accounts.

Recent work on rationality has been increasingly attentive to “coherence requirements”, with heated debates about both the content of such requirements and their normative status (e.g., whether there is necessarily reason to comply with them). Yet there is little to no work on the metanormative status of coherence requirements. Metaphysically: what is it for two or more mental states to be jointly incoherent, such that they are banned by a coherence requirement? In virtue of what are some putative requirements genuine (...) and others not? Epistemologically: how are we to know which of the requirements are genuine and which aren’t? This paper tries to offer an account that answers these questions. On my account, the incoherence of a set of attitudinal mental states is a matter of its being (partially) constitutive of the mental states in question that, for any agent that holds these attitudes jointly, the agent is disposed, when conditions of full transparency are met, to give up at least one of the attitudes. (shrink)

It is a widely shared intuition that there is a close connection between knowledge-how and intentional action. In this paper, I explore one aspect of this connection: the normative connection between intending to do something and knowing how to do it. I argue for a norm connecting knowledge-how and intending in a way that parallels the knowledge norms of assertion, belief, and practical reasoning, which I call the knowledge-how norm of Intention. I argue that this norm can appeal to support (...) from arguments which parallel those for other epistemic norms, that it can deal with a number of prima facie problem cases, and that alternative conditions in a norm on intention are implausible. (shrink)

Can quite different values be rationally weighed against one another? Can the value of one thing always be ranked as greater than, equal to, or less than the value of something else? If the answer to these questions is no, then in what areas do we find commensurability and comparability unavailable? And what are the implications for moral and legal decision making? This book struggles with these questions, and arrives at distinctly different answers.".

: This paper is about the nature of practical reasons. More specifically, my primary goal is to explore when an agent has a justifying reason for action¾that is, a reason that can be used for justifying an action that has been done or that the agent is planning to do. This concept of reason is central to ethics and to practical philosophy in general. I defend an account of reason according to which a piece of practical reasoning gives an agent (...) a reason for action if he has a reason for its premises and a warrant for holding that these premises logically support the conclusion. That is roughly to say that justifying reasons are closed under logical entailment. To achieve this aim, I shall discuss the components of such reasons. Section 2 presents a principle of closure for justifying reasons and clarifies two important clauses of this principle. In the last section, I show how my account can sidestep the regress problem in practical reasoning. (shrink)

Rationality requires that our mental attitudes exhibit specific patterns of coherence. Do we have reason to comply? 'Prichardian Quietists' regard this question as fundamentally confused: the only reasons to comply with rational requirements are the ones given by the requirements themselves. In this paper, I argue that PQ fails. I proceed by granting that Prichard's own position, from which PQ draws inspiration, is defensible, while identifying three serious problems with the parallel position about rationality. First, as I argue, PQ is (...) not plausibly combined with either the narrow-scope or the wide-scope formulations of rational requirements. Second, PQ implies that the reasons to comply with rational requirements are reasons of the wrong kind. And finally, PQ lacks a crucial component of its explanation, viz. a plausible theory of what constitutes being rationally required to V. (shrink)

Accepting a promise is normatively significant in that it helps to secure promissory obligation. But what is it for B to accept A’s promise to φ? It is in part for B to intend A’s φ-ing. Thinking of acceptance in this way allows us to appeal to the distinctive role of intentions in practical reasoning and action to better understand the agency exercised by the promisee. The proposal also accounts for rational constraints on acceptance, and the so-called directedness of promissory (...) obligation. Finally, the proposal, conjoined with Cognitivism about intentions, addresses recent criticism of Scanlon’s expectation-based view of promissory obligation. (shrink)

Philosophers of action of different persuasions have suggested that there is a tight connection between the phenomenon of intending and the phenomena of “being settled on” and of “settling” a course of action. For many, this connection supports an important constraint on intention: one may only intend what one takes one’s so intending as settling. Traditionally, this has been understood as a doxastic constraint on intention: what one takes one’s intention as settling is what one believes one’s so intending as (...) settling. This paper proposes an alternative conception of such a constraint. The idea is to conceive of it in terms of the attitude of reliance, rather than of belief. The aim of the paper is three-fold: to clarify the connection between intending to act and the phenomena of being settled on and of settling a course of action, to provide support for the reliance conception of the cited constraint, and to show that this conception drives a wedge in the familiar dispute, between doxastic and conative accounts of intention, as to whether intending to act necessarily involves the belief that one will so act. (shrink)

This essay proposes a new theory of agentive modals: ability modals and their duals, compulsion modals. After criticizing existing approaches—the existential quantificational analysis, the universal quantificational analysis, and the conditional analysis—it presents a new account that builds on both the existential and conditional analyses. On this account, the act conditional analysis, a sentence like ‘John can swim across the river’ says that there is some practically available action that is such that if John tries to do it, he swims across (...) the river. The essay argues that the act conditional analysis avoids the problems faced by existing accounts of agentive modality and shows how the act conditional analysis can be extended to an account of generic agentive modal claims. The upshot is a new vantage point on the role of agentive modal ascriptions in practical discourse: ability ascriptions serve as a kind of hypothetical guarantee, and compulsion ascriptions as a kind of nonhypothetical guarantee. (shrink)

Practical deliberation consists in thinking about what to do. Such deliberation is deemed rational when it conforms to certain normative requirements. What is often ignored is the role that an agent's context can play in so-called ‘failures’ of rationality. In this paper, I use recent cognitive science research investigating the effects of resource-scarcity on decision-making and cognitive function to argue that context plays an important role in determining which norms should structure an agent's deliberation. This evidence undermines the view that (...) the norms of ‘ideal’ rationality are necessary and universal requirements on deliberation. They are a solution to the problems faced by cognitively limited agents in a context of moderate scarcity. In a context of severe scarcity, the problems faced by cognitively limited agents are different and require deliberation structured by different norms. Agents reason rationally when they use the norms best suited to their context and cognitive capacities. (shrink)

Instrumentalism is the view that all requirements of practical reason can be derived from the instrumental principle, that is, from the claim that one ought to take the suitable means to one's ends. Rationalists, by contrast, hold that there are requirements of practical reason that concern the normative acceptability of ends. To the extent that rationalists put forward these requirements in addition to the instrumental principle, rationalism might seem to go beyond instrumentalism in its normative commitments. This is why it (...) is sometimes thought that rationalism is stronger than instrumentalism in a way that entails that instrumentalism is the default view, while rationalists carry the burden of proof. In this paper, I explore and discuss different ways of spelling out this idea. I argue that rationalism is not stronger than instrumentalism in a way that has implications for matters of justification and differences in prima facie defensibility of the two sorts of views. (shrink)

This chapter presents two contemporary pictures of practical reasoning. According to the Rule-Guidance Conception, roughly, practical reasoning is a rule-guided operation of acquiring (or retaining or giving up) intentions so as to meet synchronic requirements of rationality. According to the Reasons-Responsiveness Conception, practical reasoning is a process of responding to reasons we take ourselves to have, and its standards of correctness derive from what we objectively have reason to do, if things are as we suppose them to be. I argue (...) that a version of the latter has some significant advantages. This has some surprising consequences for how we should conceive of the structure of instrumental reasoning in particular. (shrink)

Caring is a complex attitude. At first look, it appears very complex: it seems to involve a wide range of emotional and other dispositions, all focused on the object cared about. What ties these dispositions together, so that they jointly comprise a single attitude? I offer a theory of caring, the Attentional Theory, that answers this question. According to the Attentional Theory, caring consists of just two, logically distinct dispositions: a disposition to attend to an object and hence to considerations (...) pertaining to it, and a disposition to respond to the real or apparent reasons those considerations provide. The emotional and other attitudes involved in caring are instantiations of these two, more general dispositions; and these apparently diverse emotional and other dispositions are connected because the real or apparent reasons to which they are dispositions to respond are connected, in structured “packages.” The fact that the reasons to which a caring agent responds are connected in this way provides the basis for an error theory, explaining why it appears as if the emotions involved in caring are governed by rational coherence requirements. (shrink)

In this paper I present an argument for the claim that you ought to do something only if you may believe that you ought to do it. More exactly, I defend the following principle about normative reasons: An agent A has decisive reason to φ only if she also has sufficient reason to believe that she has decisive reason to φ. I argue that this principle follows from the plausible assumption that it must be possible for an agent to respond (...) correctly to her reasons. In conclusion, I discuss some implications of this argument (given that some other standard assumptions about reasons hold). One such implication is that we are always in a position to be justified in believing all truths about what we have decisive reason (or ought) to do. (shrink)

We propose a new analysis of ability modals. After briefly criticizing extant approaches, we turn our attention to the venerable but vexed conditional analysis of ability ascriptions. We give an account that builds on the conditional analysis, but avoids its weaknesses by incorporating a layer of quantification over a contextually supplied set of actions.

Argues that we do not act intentionally ‘under the guise of the good.’ This makes it hard to explain why akrasia is distinctively irrational; but this is no objection, since it is just as hard to explain on the opposing view. Ends with a problem of akrasia for ethical rationalists.

Many philosophers think that requirements of rationality are “wide-scope”. That is to say: they are requirements to satisfy some material conditional, such that one counts as satisfying the requirement iff one either makes the conditional’s antecedent false or makes its consequent true. These contrast with narrow-scope requirements, where the requirement takes scope only over the consequent of the conditional. Many of the philosophers who have preferred wide-scope requirements to narrow-scope requirements have also endorsed a corresponding semantic claim, namely that ordinary (...) talk about rationality, despite appearances to the contrary, expresses wide-scope claims. In doing so, they seek to avoid attributing massive error to ordinary speakers. However, it is becoming increasingly clear that the wide-scope semantics inadequately captures the meaning of ordinary talk about rationality. It seems, then, that we are left with a dilemma: either give up the view that requirements of rationality are wide-scope, or accept an implausible semantics for ordinary talk about rationality, or attribute massive error to speakers. In this paper, I argue that this dilemma is only apparent, since we can appeal to a standard kind of contextualist semantics for modals to explain why narrow-scope talk comes out true in virtue of the wide-scope requirements. My view, then, combines wide-scoping about the explanatorily fundamental requirements of rationality with a contextualist variant of a narrow-scope semantics. I argue that this view gives us the best of both worlds, as well as solving related puzzles and challenges for the extant views in the literature. (shrink)

If you ought to perform a certain act, and some other action is a necessary means for you to perform that act, then you ought to perform that other action as well – or so it seems plausible to say. This transmission principle is of both practical and theoretical significance. The aim of this paper is to defend this principle against a number of recent objections, which (as I show) are all based on core assumptions of the view called actualism. (...) I reject actualism, provide an alternative explanation of its plausible features, and present an independent argument for the transmission principle. (shrink)

Thesis (MA)--Stellenbosch University, 2014.

I argue that given standard deontic logic, wide-scope rational requirements entail narrow-scope rational requirements. In particular, the widely-embraced Enkratic Principle entails that if a particular combination of attitudes is rationally forbidden, it is also rationally forbidden to believe that that combination of attitudes is required.

Inquiry, Volume 57, Issue 3, Page 384-411, June 2014.

The paper criticizes two prominent accounts which purport to explain normativity by appealing to some relation that one bears to oneself. Michael Bratman argues that one has reason to be formally coherent because otherwise one would fail to govern oneself. And David Velleman argues that one has reason to be formally coherent because otherwise one would be less intelligible to oneself. Both Bratman and Velleman argue in quite different ways that rational coherence is normative because it is necessary for the (...) instantiation or promotion of the independently normative self-relation they invoke. But the paper presents a similar scenario which arguably exposes a failure of extensional adequacy common to both accounts: one can instantiate the self-relation in question without being formally coherent. A brief diagnosis is offered for why two such different accounts turn out to be vulnerable to a similar counterexample, suggesting that other accounts which appeal to self-relations in a broadly similar way might also suffer from the problem identified here. (shrink)

Suppose you intend now to φ at some future time t. However, when t has come you do not φ. Something has gone wrong. This failing is not just a causal but also a normative failing. This raises the question how to characterize this failing. I discuss three alternative views. On the first view, the fact that you do not execute your intention to φ is blameworthy only if the balance of reasons pointed to φ-ing. The fact that you intended (...) to φ does not add to the reasons for φ-ing at t. On the second view, the fact that you do not execute your intention to φ is blameworthy because you violate a requirement of rationality. Both these views have in common that they deny that intending to φ at t creates a reason to φ at t. The third alternative, the one I defend, claims that you often create reasons to φ by intending to φ. (shrink)

This is a short introductory article. I focus on three questions: What is instrumental rationality? What are the principles of instrumental rationality? Could instrumental rationality be all of practical rationality?

My dissertation is a systematic defense of the claim that what it is to be rational is to correctly respond to the reasons you possess. The dissertation is split into two parts, each consisting of three chapters. In Part I--Coherence, Possession, and Correctly Responding--I argue that my view has important advantages over popular views in metaethics that tie rationality to coherence (ch. 2), defend a novel view of what it is to possess a reason (ch. 3), and defend a novel (...) view about what it is to act and hold attitudes for normative reasons (ch. 4). In Part II--Foundationalism, Deception, and The Importance of Being Rational--I argue that foundationalists about epistemic rationality should think that the foundational beliefs are held for sufficient reasons (ch. 5), argue that my view solves the New Evil Demon problem for externalism (and solves a related and underapprieciated problem) (ch. 6), and argue that my view can vindicate the thought that we ought to be rational (ch. 7). (shrink)

In this article, I articulate and respond to an epistemological challenge to meta-normative realism. The challenge has it that, if realism about the normative is correct, and if evolutionary forces have significantly influenced our normative judgments, then it would be a remarkable coincidence if the content of the normative facts and our normative judgments were aligned. I criticize David Enoch's recent attempt to meet this challenge, but provide an alternative response that is structurally similar. I argue that if realism is (...) correct, then it would be remarkable if the content of our normative judgments and the normative facts were not significantly aligned. (shrink)