In this paper, we present a new account of teleological reasons, i.e. reasons to perform a particular action because of the outcomes it promotes. Our account gives the desired verdict in a number of difficult cases, including cases of overdetermination and non-threshold cases like Parfit’s famous _Drops of water._ The key to our account is to look more closely at the metaphysics of causation. According to Touborg (_The dual nature of causation_, 2018), it is a necessary condition for causation that (...) a cause increases the security of its effect. Building on this idea, we suggest, roughly, that you have a teleological reason to act in a certain way when doing so increases the security of some good outcome. This represents a middle way between the proposal that you have a reason to act in a certain way just in case this _would_ cause a good outcome and the proposal that you have a reason to act in a certain way just in case this _could_ cause a good outcome. (shrink)

This paper defends the view, put roughly, that to think that p is to guess that p is the answer to the question at hand, and that to think that p rationally is for one’s guess to that question to be in a certain sense non-arbitrary. Some theses that will be argued for along the way include: that thinking is question-sensitive and, correspondingly, that ‘thinks’ is context-sensitive; that it can be rational to think that p while having arbitrarily low credence (...) that p; that, nonetheless, rational thinking is closed under entailment; that thinking does not supervene on credence; and that in many cases what one thinks on certain matters is, in a very literal sense, a choice. Finally, since there are strong reasons to believe that thinking just is believing, there are strong reasons to think that all this goes for belief as well. (shrink)

In this paper I argue that there is a significant but often overlooked metaphysical distinction to be made between contextualism and contrastivism. The orthodox view is that contrastivism is merely a form of contextualism. This is a mistake. The contextualist view is incompatible with certain naturalist claims about the metaphysical nature of concepts within whichever domain is being investigated, while the contrastivist view is compatible with these claims. So, choosing one view over the other will involve choosing to affirm or (...) deny a significant metaphysical claim. As such, a demarcation ought to be put in place between contextualism and contrastivism. (shrink)

Though the divide between reason-based and causal-explanatory approaches in psychiatry and psychopathology is old and deeply rooted, current trends involving multi-factorial explanatory models and evidence-based approaches to interpersonal psychotherapy, show that it has already been implicitly bridged. These trends require a philosophical reconsideration of how reasons can be causes. This paper contributes to that trajectory by arguing that Donald Davidson’s classic paradigm of 1963 is still a valid option.

Dretske’s theory of self-knowledge is interesting but peculiar and can seem implausible. He denies that we can know by introspection that we have thoughts, feelings, and experiences. But he allows that we can know by introspection what we think, feel, and experience. We consider two puzzles. The first puzzle, PUZZLE 1, is interpretive. Is there a way of understanding Dretske’s theory on which the knowledge affirmed by its positive side is different than the knowledge denied by its negative side? The (...) second puzzle, PUZZLE 2, is substantive. Each of the following theses has some prima facie plausibility: there is introspective knowledge of thoughts, knowledge requires evidence, and there are no experiences of thoughts. It is unclear, though, that these claims form a consistent set. These puzzles are not unrelated. Dretske’s theory of self-knowledge is a potential solution to PUZZLE 2 in that Dretske’s theory is meant to show how,, and can all be true. We provide a solution to PUZZLE 1 by appeal to Dretske’s early work in the philosophy of language on contrastive focus. We then distinguish between “Closure” and “Transmissibility”, and raise and answer a worry to the effect that Dretske’s theory of self-knowledge runs counter to Transmissibility. These results help to secure Dretske’s theory as a viable solution to PUZZLE 2. (shrink)

This paper surveys some ways in which epistemic reasons ascriptions (or ERAs) appear to be context-sensitive, and outlines a framework for thinking about the nature of this context-sensitivity that is intimately related to ERAs' explanatory function.

Jaegwon Kim’s influential exclusion argument attempts to demonstrate the inconsistency of nonreductive materialism in the philosophy of mind. Kim’s argument begins by showing that the three main theses of nonreductive materialism, plus two additional considerations, lead to a specific and familiar picture of mental causation. The exclusion argument can succeed only if, as Kim claims, this picture is not one of genuine causal overdetermination. Accordingly, one can resist Kim’s conclusion by denying this claim, maintaining instead that the effects of the (...) mental are always causally overdetermined. I call this strategy the ‘ overdetermination challenge’. One of the main aims of this paper is to show that the overdetermination challenge is the most appropriate response to Kim’s exclusion argument, at least in its latest form. I argue that Kim fails to adequately respond to the overdetermination challenge, thus failing to prevent his opponents from reasonably maintaining that the effects of the mental are always causally overdetermined. Interestingly, this discussion reveals a curious dialectical feature of Kim’s latest response to the overdetermination challenge: if it succeeds, then a new, simpler and more compact version of the exclusion argument is available. While I argue against the consequent of this conditional, thereby also rejecting the antecedent, this dialectical feature should be of interest to philosophers on either side of this debate. (shrink)

(Schroeder 2007) presents a puzzle about negative reason existentials—claims like ‘There's no reason to cry over spilled milk’. Some of these claims are intuitively true, but we also seem to be committed to the existence of the very reasons that are said not to exist. I argue that Schroeder's own pragmatic solution to this puzzle is unsatisfactory, and propose my own based on a contrastive account of reasons, according to which reasons are fundamentally reasons for one thing rather than another, (...) instead of reasons for things simpliciter, as has been traditionally held. (shrink)

In this paper, I draw on a recent account of perceptual knowledge according to which knowledge is contrastive. I extend the contrastive account of perceptual knowledge to yield a contrastive account of self-knowledge. Along the way, I develop a contrastive account of the propositional attitudes (beliefs, desires, regrets and so on) and suggest that a contrastive account of the propositional attitudes implies an anti-individualist account of propositional attitude concepts (the concepts of belief, desire, regret, and so on).

Contrastivism about reasons is the view that ‘reason’ expresses a relation with an argument place for a set of alternatives. This is in opposition to a more traditional theory on which reasons are reasons for things simpliciter. I argue that contrastivism provides a solution to a puzzle involving reason claims that explicitly employ ‘rather than’. Contrastivism solves the puzzle by allowing that some fact might be a reason for an action out of one set of alternatives without being a reason (...) for that action out of a different set of alternatives. (shrink)

This paper argues for contrastivism about the deontic modals, 'ought', 'must', and 'may'. A simple contrastivist semantics that predicts the desired entailment relations among these modals is offered.

It has often been suggested that people’s ordinary capacities for understanding the world make use of much the same methods one might find in a formal scientific investigation. A series of recent experimental results offer a challenge to this widely-held view, suggesting that people’s moral judgments can actually influence the intuitions they hold both in folk psychology and in causal cognition. The present target article distinguishes two basic approaches to explaining such effects. One approach would be to say that the (...) relevant competencies are entirely non-moral but that some additional factor (conversational pragmatics, performance error, etc.) then interferes and allows people’s moral judgments to affect their intuitions. Another approach would be to say that moral considerations truly do figure in workings of the competencies themselves. It is argued that the data available now favor the second of these approaches over the first. (shrink)

In some recent literature, ‘whataboutism’ is analysed as a sometimes-reasonable argument or claim about inconsistency on an issue of dispute, akin to the ad hominem tu quoque. We argue that this doesn’t capture the peculiarly meta-argumentative failure (or success) of ‘what-about’ appeals. Whataboutist moves are appeals to evidence about whether one has assessed the total evidence or has made the right contrasting consideration and so need not be failures of consistency on the first order. Consequently, whataboutism is best theorized as (...) a meta-argumentative fallacy. We argue, in light of this observation, whataboutism can come in two forms: the second-personal, which takes inconsistency to be an indicator of meta-argumentative issues, and the third-personal, which makes the case that there is a failure of total evidence. (shrink)

The Consequence Argument has elicited various responses, ranging from acceptance as obviously right to rejection as obviously problematic in one way or another. Here we wish to focus on one specific response, according to which the Consequence Argument begs the question. This is a serious accusation that has not yet been adequately rebutted, and we aim to remedy that in what follows. We begin by giving a formulation of the Consequence Argument. We also offer some tentative proposals about the nature (...) of begging the question. Although the charge of begging the question is frequently made in philosophy, it is surprisingly difficult to pin down the precise nature of this dialectical infelicity (or family of such infelicities). Thus we offer some new proposals about the nature of begging the question with an eye to understanding what is going on in central cases in which the charge is legitimately made. We then defend the Consequence Argument against the charge that it begs the question, so construed. We contend that, whatever the other liabilities of the argument may be, it does not beg the question against the compatibilist. (shrink)

Suppose there are no in-principle restrictions on the contents of arbitrarily intelligent agents’ goals. According to “instrumental convergence” arguments, potentially scary things follow. I do two things in this paper. First, focusing on the influential version of the instrumental convergence argument due to Nick Bostrom, I explain why such arguments require an account of “promotion,” i.e., an account of what it is to “promote” a goal. Then, I consider whether extant accounts of promotion in the literature -- in particular, probabilistic (...) and fit-based views of promotion -- can be used to support dangerous instrumental convergence. I argue that neither account of promotion can do the work. The opposite is true: accepting either account of promotion undermines support for instrumental convergence arguments’ existentially worrying conclusions. The conclusion is that we needn’t be scared -- at least not because of arguments concerning instrumental convergence. (shrink)

In this paper I outline an account of the structure of perceptual justification that develops Wittgenstein’s thought that the possibility of acquiring any degree of justification for our beliefs depends on placing certain propositions outside the route of empirical inquiry, turning them into the ‘hinges’ of our rational evaluations. The proposal is akin to ‘moderate’ accounts of the structure of perceptual justification, but it conjoins Wittgenstein’s insight with explanationist and contrastivist ideas, and so differs in important respects both from such (...) accounts and from other versions of hinge epistemology. I maintain that the basic presuppositions of the epistemic practice of taking experience at face value are not totally refractory to evidential assessment, arguing that they can receive some degree of second-order empirical justification via inference to the best explanation. And I address the worry that the account may face the problem of ‘easy knowledge’ by helping myself to the contrastivist view that empirical knowledge is best understood as a three-place, contrastive relation between an agent, a proposition (or fact) and a contrast. This leads me to replace the usual closure principles for epistemic justification and knowledge with corresponding contrastive principles, filling in the final details of contrastive hinge epistemology. (shrink)

Epistemological contrastivism can model how infallible knowledge functions by employing the explanatory resource of structural differences between contrastive propositions, e.g., “P rather than Q”, and orthodox propositions, e.g., “P”. In doing so we notice that how this difference factors into our conception of infallible knowledge depends on two aspects: one, whether belief acts as a necessary condition for knowledge, and two, whether epistemic justification is construed as consciously internalist or non-consciously externalist. We further leverage the notion of phenomenal resolution, conceived (...) as an outcome of one’s discriminative capacities in accessing their evidence, to clarify in what sense it becomes reasonable to say that the truth of P mutually excludes the truth of Q when the latter is contrasted to the former. Importantly then, there is a way of infallibly knowing that P that is indistinguishable from infallibly knowing that P rather than Q, and a way that is not. (shrink)

In this paper, I defend epistemological contrastivism—the view that propositional knowledge is a three-place, contrastive relation between an agent, a proposition and a contrast term—against two a priori arguments recently offered by Mikkel Gerken for the conclusion that intuitive judgements exhibiting a contrast effect on knowledge ascriptions are false positives. I show that the epistemic argument for false positives begs the question against contrastivism by assuming the independently implausible claim that knowledge of a contrastive proposition always presupposes knowledge of a (...) related ordinary proposition. This claim is apparently also presupposed by the doxastic argument for false positives, the conclusion of which, I argue, is not only perfectly compatible with epistemological contrastivism but also heavily dependent on a de dicto construal of the relevant knowledge ascriptions. (shrink)

Contrastivism about knowledge is the view that one does not just know some proposition. It is more adequate to say that one knows something rather than something else: I know that I am looking at a tree rather than a bush but I do not know that I am looking at a tree rather than a cleverly done tree imitation. Knowledge is a three-place relation between a subject, a proposition and a contrast set of propositions. There are several advantages of (...) a contrastivist view but also certain problems with it. (shrink)

In this introduction to the special issue of Social Epistemology on epistemological contrastivism, I make some remarks on the history of contrastivism, describe three main versions of contrastivism, and offer a guide through the papers that compose this issue.

ABSTRACTThis article defends the importance of epistemic safety for legal evidence. Drawing on discussions of sensitivity and safety in epistemology, the article explores how similar considerations apply to legal proof. In the legal context, sensitivity concerns whether a factual finding would be made if it were false, and safety concerns how easily a factual finding could be false. The article critiques recent claims about the importance of sensitivity for the law of evidence. In particular, this critique argues that sensitivity does (...) not have much of an effect on the value of legal evidence and that it fails to explain legal doctrine. By contrast, safety affects the quality of legal evidence, and safety better explains central features of the law of evidence, including probative value, admissibility rules, and standards of proof. (shrink)

Explanatory contrastivists hold that we often explain phenomena of the form p rather than q. In this paper, I present a new, social‐epistemological model of contrastive explanation—accountabilism. Specifically, my view is inspired by social‐scientific research that treats explanations fundamentally as accounts; that is, communicative actions that restore one's social status when charged with questionable behaviour. After developing this model, I show how accountabilism provides a more comprehensive model of contrastive explanation than the causal models of contrastive explanation that are currently (...) en vogue. (shrink)

The Problem of Nearly Convergent Knowledge is an updated and stronger version of the Problem of Convergent Knowledge, which presents a problem for the traditional, binary view of knowledge in which knowledge is a two-place relation between a subject and the known proposition. The problem supports Knowledge Contrastivism, the view that knowledge is a three-place relation between a subject, the known proposition, and a proposition that disjoins the alternatives relevant to what the subject knows. For example, if knowledge is contrastive, (...) I do not simply know that the bird in front of me is a goldfinch; instead, I know that the bird in front of me is a goldfinch rather than a raven or eagle or falcon. There is, however, a binary view of knowledge that overcomes even the Problem of Nearly Convergent Knowledge. I will give this binary view, show that it is motivated by the same considerations that motivate Knowledge Contrastivism, and argue that it avoids problematic consequences for our epistemic lives that Knowledge Contrastivism cannot. (shrink)

Contrastivism about some concept says that the concept is relativized to sets of alternatives. Relative to some alternatives, the concept may apply, but relative to others, it may not. This article explores contrastivism about the central normative concepts of reasons and ought. Contrastivism about reasons says that a consideration may be a reason for an action A rather than one alternative, B, but may not be a reason for A rather than some other alternative, C. Likewise, contrastivism about ought says (...) that it might be that you ought to perform action A rather than action B, while it is not the case that you ought to perform A rather than some other alternative, C. It explores the shape and motivations for, and the relationship between, these contrastivist theories. (shrink)

This essay has two connected theses. First, that given the contrastivity of reasons, a form of dialectical adversariality of argument follows. This dialectical adversariality accounts for a broad variety of both argumentative virtues and vices. Second, in light of this contrastivist view of reasons, the primary objection to argumentative adversarialism, the winners-and-losers problem, can be answered.

A plausible constraint on normative reasons to act is that it must make sense to use them as premises in deliberation. I argue that a central sort of deliberation – what Bratman calls partial planning – is question-directed: it is over, and aims to resolve, deliberative questions. Whether it makes sense to use some consideration as a premise in deliberation in a case of partial planning can vary with the deliberative question at issue. I argue that the best explanation for (...) this is that reasons are contrastive or relativized to deliberative questions. (shrink)

Two apparently mutually exclusive ideas about the relation between contrastive and non-contrastive explanations can be found in the literature. According to contrastivists, all explanation is contrastive explanation and the supposed existence of non-contrastive explanations can be revealed to be an illusion. According to non-contrastivists, on the other hand, contrastive explanation can be fully analysed in terms of non-contrastive explanation, and is thus not of fundamental importance. In the current article, I discuss the main arguments in favour of and against each (...) of the two positions. This discussion leads to the idea that contrastive explanations are to be understood as parts of a bigger, more complete non-contrastive explanation; but that all actual explanations explain only a limited set of contrasts. I conclude that, once the relation between contrastive and non-contrastive explanations is understood correctly, there remains no substantial issue to divide contrastivism and non-contrastivism. (shrink)

Skeptical theism is the view that God exists but, given our cognitive limitations, the fact that we cannot see a compensating good for some instance of evil is not a reason to think that there is no such good. Hence, we are not justified in concluding that any actual instance of evil is gratuitous, thus undercutting the evidential argument from evil for atheism. This paper focuses on the epistemic role of context and contrast classes to advance the debate over skeptical (...) theism in two ways. First, considerations of context and contrast can be invoked to offer a novel defense of skeptical theism. Second, considerations of context and contrast can be invoked to undermine the two most serious objections to skeptical theism: the global skepticism objection and the moral objection. The gist of the paper is to defend a connection between context and contrast-driven views in epistemology with skeptical views in philosophy of religion. (shrink)

Knobe cites both relevant alternatives and defaults on a continuum to explain how moral judgments influence intuitions about certain apparently non-moral notions. I ask (1) how these two accounts are related, (2) whether they exclude or supplement supposedly competing theories, and (3) how to get positive evidence that people consider relevant alternatives when applying such notions.

This paper provides evidence for a contrastive account of explanation that is motivated by pragmatic theories that recognize the contribution that context makes to the interpretation of a prompt for explanation. This study replicates the primary findings of previous work in explanation-based category learning, extending that work by illustrating the critical role of the context in this type of learning. Participants interacted with items from two categories either by describing the items or explaining their category membership. We manipulated the feature (...) overlap between the categories and examined both the explanations generated and acquired knowledge of the categories. Explanations for membership in a given category were influenced by the unprompted contrast category, indicating an important role for contrastive processing in the generation of explanations. The influence of the contrast category was similarly seen in the transfer performance of the participants. (shrink)

Recently, Walter Sinott-Armstrong and Justin Snedegar have argued for a general contrastivist theory of reasons. According to the contrastivist account of reasons, all reasons claims should be understood as a relation with an additional place for a contrast class. For example, rather than X being a reason for A to P simpliciter, the contrastivist claims that X is a reason for A to P out of {P,Q,R…}. The main goal of this paper is to argue that the contrastivist account of (...) reasons will be ill-fitted for accommodating certain features of moral reasons. In brief, the reason why the contrastivist analysis fails is that it cannot adequately allow for cases of morally correct whole-hearted action—cases where consideration of any alternate course of action would be misguided. But, if all consideration of alternate courses of action is misguided, then it is hard to see how one can set the relevant contrast class that is essential to the contrastivist view—any contrast class will seem out of place. In addition, I address some of the arguments that have been given in favor of the contrastivist account of reasons and argue that there are at least two ways that the non-contrastivist can respond to these arguments. (shrink)

The standard contextualist solution to the skeptical paradox is intended to provide a way to retain epistemic closure while avoiding the excessive modesty of radical skepticism and the immodesty of Moorean dogmatism. However, contextualism’s opponents charge that its solution suffers from epistemic immodesty comparable to Moorean dogmatism. According to the standard contextualist solution, all contexts where an agent knows some ordinary proposition to be true are contexts where she also knows that the skeptical hypotheses are false. It has been hoped (...) that contrastivist theories of knowledge can mirror the contextualist solution while avoiding this epistemic immodesty. I review the main problems for contrastive closure and argue that none of the arguments currently in the literature pose an insurmountable problem for the contrastivist solution. However, I argue that contrastivist theories of knowledge, like their contextualist rivals, are indeed committed to epistemic immodesty. (shrink)

Knobe's laudable conclusion that we make sense of our social world based on moral considerations requires a development account of human thought and a theoretical framework. We outline a view that such a moral framework must be rooted in social interaction.

Pragma-Dialectics (PD) is an approach to argumentation that can be described as disagreement-centric. On PD, disagreement is the condition which defines argument, it is the practical problem to be solved by it, and disagreement’s management is the ultimate source of argument’s normativity. On PD, arguing in the context of agreement is taken to be “incorrect” and arguments where agreement already reigns are “pointless.” Even the PD account of fallacies is disagreement-centered: a fallacy is something that impedes resolution of a dispute. (...) We argue here that the disagreement-focus of PD yields procedural errors of application in cases of arguments given explicitly for agreement-management, that there are explanations of fallacies better understood as agreement-focused (straw man and ad hominem in particular), and that there are unique meta-argumentative errors emergent in instances of agreement. (shrink)