The following thesis starts from the question «why be moral?» and adresses an action-theoretic strategy for answering this question in the positive by reference to the constitutive natur of actions. In these debates, the epistemology of action has turned into a central issue. The thesis adresses these debates and develops a novel account of the epistemology: an account that may well turn out to provide a ground for the aforementioned constitutivist strategies.

The central problem of the dissertation concerns the possibility of a distinction between truth-evaluable and non-truth-evaluable utterances of a natural language. The class of truth-evaluable utterances includes assertions, con. ectures and other kinds of speech act susceptible of truth evaluation. The class of non-truth-evaluable utterances includes commands, exhortations, wishes i.e. utterances not evaluated as being true or false. The problem is placed in the context of radical interpretation theory and it shown that it is a substantial problem of Davidson‘s early (...) theory of radical interpret at ion. I consider the possibility of distinguishing between locutionary and illocutionary act in uttering a sentence and its significance in the present project. I discuss the suggestion that the mood of the verb of the sentence signifies the required distinction between truth-evaluable utterances and non-truth-evaluable ones. I argue that no criterion for the distinction based on the mood of the verb is adequate. The solution that I propose to the problem of classifylng truth-evaluable utterances appeals to mental states. The view that grounds this line of inquiry is that the truth-evaluability of an utterance is a characteristic of it exclusively relevant to the doxastic dimension of the speaker’s mind. I discuss the constraints that the nature of radical interpretation puts upon the way we construe the notion of belief. I propose that a possible classification of mental states into doxastic and non-doxastic that would result in a classification of utterances into truth-evaluable and non-truthevaluable ones can be given by an elaborated version of a decision theoretic scheme. I suggest that a decision theoretic scheme based on a decision theory that, like Savage’s theory, grants independence axioms is a better candidate to offer a solution to the central problem of the dissertation than a scheme based on a non- standard decision theory such as Richard Jeffrey’s. I conclude by showing that the proposal I make satisfies the constraints I have considered and that it can be accommodated by a radical interpretation theory. (shrink)

The proper range and content of the unconscious in the human sciences should be established by reference to its conceptual relationship to the folk psychology that informs the standard form of explanation therein. A study of this relationship shows that human scientists should appeal to the unconscious only when the language of the conscious fails them, i.e. typically when they find a conflict between people's self-understanding and their actions. This study also shows that human scientists should adopt a broader concept (...) of the unconscious than the one developed by Freud, that is, one free from his ahistorical concept of the instincts and his ahistorical emphasis on the sexual experiences of childhood. The unconscious, understood in this way, has an ambiguous relationship to more recent linguistic and narrativist strands of psychoanalysis. (shrink)

In this article, I endeavor to analyze Wittgenstein’s remarks on certain aspects of Freud’s theory in the hope to show that his criticism can be epistemologically fruitful to pinpoint some insurmountable theoretical difficulties in the metapsychological aspect of psychoanalysis, especially with regard to Freud’s insistent remarks that his deep psychology must be viewed as a scientific approach of psychic phenomena.

I propose that paradigmatic cases of self-deception satisfy the following conditions: (a) the person who is self-deceived about not-P pretends (in the sense of makes-believe or imagines or fantasizes) that not-P is the case, often while believing that P is the case and not believing that not-P is the case; (b) the pretense that not-P largely plays the role normally played by belief in terms of (i) introspective vivacity and (ii) motivation of action in a wide range of circumstances. Understanding (...) self-deception in this way is highly natural. And it provides a non-paradoxical characterization of the phenomenon that explains both its distinctive patterns of instability and its ordinary association with irrationality. Why, then, has this diagnosis been overlooked? I suggest that the oversight is due to a failure to recognize the philosophical significance of a crucial fact about the human mind, namely, the degree to which attitudes other than belief often play a central role in our mental and practical lives, both by "influenc[ing our]... passions and imagination," and by "governing.. .our actions.". (shrink)

This article initially discusses reasons why Freud researchers turn to critical realism since this is what led me to compare causality in the two traditions in the first place. Three arguments on causality follow. First, it is argued that Freud's analyses of unconscious processes merit closer attention by critical realists, focusing on the relation between causal unconscious processes and rationality, and causal unconscious processes and social change. It may be objected that this does not concern the discussion of causality proper, (...) to which I would reply that what we consider to be causally efficacious ultimately is relevant to our conception of causality. The second argument, which is the centrepiece, outlines Freud's conception of causality, his idea of overdetermination and his treatment of motives and reasons as causes. His notions of causality are compared to those of critical realism. Freud's idea of retroactive causality is discussed in relation to delayed causality in critical realism and the idea of disembedded space-time components. Finally, Freud's concept of determinism and the related concepts of repetition and chance are discussed and compared to ubiquity determinism in critical realism and the distinctions between causal and non-causal correlations and necessary and accidental sequences of events. While the first argument concerns presuppositions for the discussion of causality in psychoanalysis and its relevance for critical realism, the third concerns implications and/or applications of the two views on causality. It is my contention that the second argument needs to be placed in context of the other two in order for the two conceptions of causality to be understood adequately and most revealingly compared. (shrink)