The idea that logic is in some sense normative for thought and reasoning is a familiar one. Some of the most prominent figures in the history of philosophy including Kant and Frege have been among its defenders. The most natural way of spelling out this idea is to formulate wide-scope deductive requirements on belief which rule out certain states as irrational. But what can account for the truth of such deductive requirements of rationality? By far, the most prominent responses draw (...) in one way or another on the idea that belief aims at the truth. In this paper, I consider two ways of making this line of thought more precise and I argue that they both fail. In particular, I examine a recent attempt by Epistemic Utility Theory to give a veritist account of deductive coherence requirements. I argue that despite its proponents’ best efforts, Epistemic Utility Theory cannot vindicate such requirements. (shrink)

Abstract‘Reductive Evidentialism’ seeks to explain away all ‘structural’ requirements of rationality—including norms of logical coherence—in terms of ‘substantive’ norms of rationality, i.e., responsiveness to evidence. While this view constitutes a novel take on the source of the normativity of logic, I argue that it faces serious difficulties. My argument, in a nutshell, is that on the assumption that individuals with the same evidence can have different rational responses (interpersonal permissivism), the view lacks the resources to maintain its central tenet that (...) an individual’s body of evidence cannot make it rationally permissible for the individual to believe logical inconsistencies (intrapersonal nonpermissivism). (shrink)

We examine whether Thomsonian constitutivism, a metaethical view that analyses value in terms of ‘goodness-fixing kinds,’ i.e. kinds that themselves set the standards for being a good instance of the respective kind, offers a satisfactory explanation of value change and disagreement. While value disagreement has long been considered an important explanandum, we introduce value change as a closely related but distinct phenomenon of metaethical interest. We argue that constitutivism fails to explain both phenomena because of its commitment to goodness-fixing kinds. (...) Constitutivism explains away disagreement and at best explains the emergence of new values, not genuine change. Therefore, Thomsonian constitutivism is not a good fix for realist problems with explaining value disagreement, and value change. (shrink)