The internalism-externalism debate is one of the oldest debates in epistemology. Internalists assert that the justification of our beliefs can only depend on facts internal to us, while externalists insist that justification can depend on additional, for example environmental, factors. Clayton Littlejohn proposes and defends a new strategy for resolving this debate. Focussing on the connections between practical and theoretical reason, he explores the question of whether the priority of the good to the right might be used to defend an (...) epistemological version of consequentialism, and proceeds to formulate a new 'deontological externalist' view. On this view, the justificatory status of a belief depends upon whether it is fit for the purposes of practical reasoning. Only beliefs that meet externalist standards are fit for such a purpose. If we want to understand how a wide range of norms (e.g., moral norms) apply to rational agents regardless of what their evidence or outlook is like, we have to embrace an externalist account of the justification. (shrink)

The illusory appeal of double effect -- The significance of intent -- Means and ends -- Blame.

Epistemic modal operators give rise to something very like, but also very unlike, Moore's paradox. I set out the puzzling phenomena, explain why a standard relational semantics for these operators cannot handle them, and recommend an alternative semantics. A pragmatics appropriate to the semantics is developed and interactions between the semantics, the pragmatics, and the definition of consequence are investigated. The semantics is then extended to probability operators. Some problems and prospects for probabilistic representations of content and context are explored.

Neither full belief nor partial belief is more fundamental, ontologically speaking. A survey of some relevant cognitive psychology supports a dualist ontology instead. Beliefs come in two kinds, categorical and graded, neither more fundamental than the other. In particular, the graded kind is no more fundamental. When we discuss belief in on/off terms, we are not speaking coarsely or informally about states that are ultimately credal.

In this paper I offer an account of the meaning of must and can within the framework of possible worlds semantics. The paper consists of two parts: the first argues for a relative concept of modality underlying modal words like must and can in natural language. I give preliminary definitions of the meaning of these words which are formulated in terms of logical consequence and compatibility, respectively. The second part discusses one kind of insufficiency in the meaning definitions given in (...) the first part, which arise from the ex falso quodlibet paradox of logical consequence. In stepwise fashion, I make an attempt to avoid most of the consequences of this paradox for the meaning definitions of must and can. (shrink)

This book defends the Humean Theory of Motivation, according to which desire drives all action and practical reasoning. -/- Desire motivates us to pursue its object. It makes thoughts of its object pleasant. It focuses attention on its object. Its effects are amplified by vivid representations of its object. These aspects of desire explain why motivation usually accompanies moral belief, how intentions shape our plans, how we exercise willpower, what human selves are, how action can express emotion, why we procrastinate, (...) and how we daydream. The Humean Theory also suggests a new account of moral judgment that upholds objectivity while understanding moral concepts in terms of our feelings. (shrink)

Everyone agrees that not all norms that govern belief and assertion are epistemic. But not enough attention has been paid to distinguishing epistemic norms from others. Norms in general differ from merely evaluative standards in virtue of the fact that it is fitting to hold subjects accountable for violating them, provided they lack an excuse. Different kinds of norm are most readily distinguished by their distinctive mode of accountability. My thesis is roughly that a norm is epistemic if and only (...) if its violation makes it fitting to reduce epistemic trust in the subject, even if there is no doubt about their sincerity, honesty, or other moral virtues. That is, violations of epistemic norms don’t merit resentment or other forms of blame, but rather deduction of credibility points in internal scorekeeping and related attitudinal and behavioral changes. As Fricker’s work on epistemic injustice shows, such distrust is undesirable from the point of view of an epistemic agent. Consequently, when one manifests epistemic distrust towards a subject in suitable circumstances, it amounts a way of holding her accountable. Since this form of accountability involves no opprobrium, there is good reason to think it is not linked to voluntary control in the same way as moral accountability. Finally, I make use of this account of what makes epistemic norms distinctive to point out some faulty diagnostics in debates about norms of assertion. My aim is not to defend any substantive view, however, but only to offer tools for identifying the right kind of evidence for epistemic norms. (shrink)

We defend Uniqueness, the claim that given a body of total evidence, there is a uniquely rational doxastic state that it is rational for one to be in. Epistemic rationality doesn't give you any leeway in forming your beliefs. To this end, we bring in two metaepistemological pictures about the roles played by rational evaluations. Rational evaluative terms serve to guide our practices of deference to the opinions of others, and also to help us formulate contingency plans about what to (...) believe in various situations. We argue that Uniqueness vindicates these two roles for rational evaluations, while Permissivism clashes with them. (shrink)

When we deliberate whether to believe some proposition, we feel immediately compelled to look for evidence of its truth. Philosophers have labelled this feature of doxastic deliberation 'transparency'. I argue that resolving the disagreement in the ethics of belief between evidentialists and pragmatists turns on the correct explanation of transparency. My hypothesis is that it reflects a conceptual truth about belief: a belief that p is correct if and only if p. This normative truth entails that only evidence can be (...) a reason for belief. Although evidentialism does not follow directly from the mere psychological truth that we cannot believe for non-evidential reasons, it does follow directly from the normative conceptual truth about belief which explains why we cannot do so. (shrink)

Predicates of personal taste (fun, tasty) and epistemic modals (might, must) share a similar analytical difficulty in determining whose taste or knowledge is being expressed. Accordingly, they have parallel behavior in attitude reports and in a certain kind of disagreement. On the other hand, they differ in how freely they can be linked to a contextually salient individual, with epistemic modals being much more restricted in this respect. I propose an account of both classes using Lasersohn’s (Linguistics and Philosophy 28: (...) 643–686, 2005) “judge” parameter, at the same time arguing for crucial changes to Lasersohn’s view in order to allow the extension to epistemic modals and address empirical problems faced by his account. (shrink)

In this paper I will present a puzzle about epistemic akrasia, and I will use that puzzle to motivate accepting some non-standard views about the nature of epistemological judgment. The puzzle is that while it seems obvious that epistemic akrasia must be irrational, the claim that epistemic akrasia is always irrational amounts to the claim that a certain sort of justified false belief—a justified false belief about what one ought to believe—is impossible. But justified false beliefs seem to be possible (...) in any domain, and it’s hard to see why beliefs about what one ought to believe should be an exception. I will argue that when we get clearer about what sort of psychological state epistemic akrasia is, we can resolve the puzzle in favor of the intuitive view that epistemic akrasia is always irrational. (shrink)

In this article I set out a reason for believing in a form of metaethical relativism. In rough terms, the reason is this: a widely held thesis, internalism, tells us that to accept (sincerely assert, believe, etc.) a moral judgment logically requires having a motivating reason. Since the connection is logical, or conceptual, it must be explained by a theory of what it is to accept a moral claim. I argue that the internalist feature of moral expressions can best be (...) explained by my version of moral relativism, which I call "speaker relativism.". (shrink)

Why do our intuitive knowledge ascriptions shift when a subject's practical interests are mentioned? Many efforts to answer this question have focused on empirical linguistic evidence for context sensitivity in knowledge claims, but the empirical psychology of belief formation and attribution also merits attention. The present paper examines a major psychological factor (called ?need-for-closure?) relevant to ascriptions involving practical interests. Need-for-closure plays an important role in determining whether one has a settled belief; it also influences the accuracy of one's cognition. (...) Given these effects, it is a mistake to assume that high- and low-stakes subjects provided with the same initial evidence are perceived to enjoy belief formation that is the same as far as truth-conducive factors are concerned. This mistaken assumption has underpinned contextualist and interest-relative invariantist treatments of cases in which contrasting knowledge ascriptions are elicited by descriptions of subjects with the same initial information and different stakes. The paper argues that intellectualist invariantism can easily accommodate such cases. (shrink)

The impact moral judgments have on our deliberations and actions seems to vary a great deal. Moral judgments play a large part in the lives of some people, who are apt not only to make them, but also to be guided by them in the sense that they tend to pursue what they judge to be of moral value, and shun what they judge to be of moral disvalue. But it seems unrealistic to claim that moral judgments play a pervasive (...) role in the lives of all or even most people. There are considerable variations in how strong a tendency people have to think in moral terms, and in how such thoughts affect their decisions and actions. For every moral hero who single- mindedly pursues moral values, there are thousands of less com- mitted people who only do so when it does not cost them too much in material comfort, personal relations, or social standing. And of course, what counts as too much varies from person to person. On top of such variations, there are those who consistently display mor- al indifference-people who concede, for example, that certain investment policies have morally problematic consequences, but who can readily and without compunction ignore that in their busi- ness decisions. There even seem to be moral subversives, people who intentionally and knowingly pursue what they acknourledge to be morally u~ong or bad, and do so for that very reason. (shrink)

This paper begins by raising a puzzle about what function our use of the word ‘rational’ could serve. To solve the puzzle, I introduce a view I call Epistemic Communism: we use epistemic evaluations to promote coordination among our basic belief-forming rules, and the function of this is to make the acquisition of knowledge by testimony more efficient.

In this paper I articulate a view of doxastic control that helps defend the legitimacy of our practice of blaming people for their beliefs. I distinguish between three types of doxastic control: intention-based, reason-based, and influence-based. First I argue that, although we lack direct intention-based control over our beliefs, such control is not necessary for legitimate doxastic blame. Second, I suggest that we distinguish two types of reason-responsiveness: sensitivity to reasons and appreciation of reasons. I argue that while both capacities (...) are necessary for satisfying the control condition, neither is sufficient. Finally, I defend an influence-based view of doxastic control according to which we have the capacity to execute intentions to engage in reflection that causally influences our beliefs in positive epistemic ways. This capacity is both necessary and sufficient for satisfying the control condition for legitimate doxastic blame. I end by defending the view from two objections: that reflection is not necessary for meeting the control condition, and that it is not sufficient. (shrink)

The paper outlines a view of normativity that combines elements of relativism and expressivism, and applies it to normative concepts in epistemology. The result is a kind of epistemological anti-realism, which denies that epistemic norms can be (in any straightforward sense) correct or incorrect; it does allow some to be better than others, but takes this to be goal-relative and is skeptical of the existence of best norms. It discusses the circularity that arises from the fact that we need to (...) use epistemic norms to gather the facts with which to evaluate epistemic norms; relatedly, it discusses how epistemic norms can rationally evolve. It concludes with some discussion of the impact of this view on "ground level" epistemology. (shrink)

I argue that one intends that ϕ if one has a desire that ϕ and an appropriately related means-end belief. Opponents, including Setiya and Bratman, charge that this view can't explain three things. First, intentional action is accompanied by knowledge of what we are doing. Second, we can choose our reasons for action. Third, forming an intention settles a deliberative question about what to do, disposing us to cease deliberating about it. I show how the desire- belief view can explain (...) why these phenomena occur when they occur, and why they don't when they don't. (shrink)

Quasi-realists face the challenge of providing a plausible analysis of acknowledgments of moral fallibility. This paper devel...

In this paper, I exploit the parallel between epistemic contextualism and metaethical speaker-relativism to argue that a promising way out of two of the primary problems facing contextualism is one already explored in some detail in the ethical case – viz. expressivism. The upshot is an argument for a form of epistemic expressivism modeled on a familiar form of ethical expressivism. This provides a new nondescriptivist option for understanding the meaning of knowledge attributions, which arguably better captures the normative nature (...) of epistemic discourse than descriptivist competitors like invariantism and contextualism. (shrink)

In this paper, we develop a general normative framework for criticisability, blamelessness and blameworthiness in action. We then turn to the debate on norms of assertion. We show that an application of this framework enables champions of the so-called knowledge rule of assertion to offer a theoretically motivated response to a number of putative counterexamples in terms of blamelessness. Finally, we argue that, on closer inspection, the putative counterexamples serve to confirm the knowledge rule and disconfirm rival views.

Moral non-cognitivists hope to explain the nature of moral agreement and disagreement as agreement and disagreement in non-cognitive attitudes. In doing so, they take on the task of identifying the relevant attitudes, distinguishing the non-cognitive attitudes corresponding to judgements of moral wrongness, for example, from attitudes involved in aesthetic disapproval or the sports fan’s disapproval of her team’s performance. We begin this paper by showing that there is a simple recipe for generating apparent counterexamples to any informative specification of the (...) moral attitudes. This may appear to be a lethal objection to non-cognitivism, but a similar recipe challenges attempts by non-cognitivism’s competitors to specify the conditions underwriting the contrast between genuine and merely apparent moral disagreement. Because of its generality, this specification problem requires a systematic response, which, we argue, is most easily available for the non-cognitivist. Building on premisses congenial to the non-cognitivist tradition, we make the following claims: (1) In paradigmatic cases, wrongness-judgements constitute a certain complex but functionally unified state, and paradigmatic wrongness-judgements form a functional kind, preserved by homeostatic mechanisms. (2) Because of the practical function of such judgements, we should expect judges’ intuitive understanding of agreement and disagreement to be accommodating, treating states departing from the paradigm in various ways as wrongness-judgements. (3) This explains the intuitive judgements required by the counterexample-generating recipe, and more generally why various kinds of amoralists are seen as making genuine wrongness-judgements. (shrink)

The adjective ‘is justified’ has all the hallmarks of a gradable adjective. But the relationship between gradable uses and straightforward predications of the form ‘x is justified’ has been underexplored by epistemologists. In this paper we undertake to do some ground clearing as a prelude to better understanding this relationship.

The New Evil Demon problem has been hotly debated since the case was introduced in the early 1980’s (e.g. Lehrer and Cohen 1983; Cohen 1984), and there seems to be recent increased interest in the topic. In a forthcoming collection of papers on the New Evil Demon problem (Dutant and Dorsch, forthcoming), at least two of the papers, both by prominent epistemologists, attempt to resist the problem by appealing to the distinction between justification and excuses. My primary aim here is (...) to critically evaluate this new excuse maneuver as a response to the New Evil Demon problem. -/- Their response attempts to give us reason to reject the idea that victims of the New Evil Demon have justification for believing as they do. I shall argue that this approach is ultimately unsuccessful, however much of value can be learned from these attempts. In particular, progress in the debate can be made by following those who advance the excuse maneuver and make explicit the connection between epistemic justification and epistemic norms. By doing so, the questions being debated are clarified, as is the methodology being used to attempt to answer them. (shrink)

Metaethical questions are typically held to be a priori , and therefore impervious to empirical evidence. Here I examine the metaethical claim that motive-internalism about belief , the position that moral beliefs are intrinsically motivating, is true. I argue that belief-internalists are faced with a dilemma. Either their formulation of internalism is so weak that it fails to be philosophically interesting, or it is a substantive claim but can be shown to be empirically false. I then provide evidence for the (...) falsity of substantive belief-internalism. I describe a group of brain-damaged patients who sustain impairment in their moral sensibility: although they have normal moral beliefs and make moral judgments, they are not inclined to act in accordance with those beliefs and judgments. Thus, I argue that they are walking counterexamples to the substantive internalist claim. In addition to constraining our conception of moral reasoning, this argument stands as an example of how empirical evidence can be relevantly brought to bear on a philosophical question typically viewed to be a priori. (shrink)

Expressivism promises an illuminating account of the nature of normative judgment. But worries about the details of expressivist semantics have led many to doubt whether expressivism's putative advantages can be secured. Drawing on insights from linguistic semantics and decision theory, I develop a novel framework for implementing an expressivist semantics that I call ordering expressivism. I argue that by systematically interpreting the orderings that figure in analyses of normative terms in terms of the basic practical attitude of conditional weak preference, (...) the expressivist can explain the semantic properties of normative sentences in terms of the logical properties of that attitude. Expressivism's problems with capturing the logical relations among normative sentences can be reduced to the familiar, more tractable problem of explaining certain coherence constraints on preferences. Particular attention is given to the interpretation of wide-scope negation. The proposed solution is also extended to other types of embedded contexts—most notably, disjunctions. (shrink)

Expressivists explain the expression relation which obtains between sincere moral assertion and the conative or affective attitude thereby expressed by appeal to the relation which obtains between sincere assertion and belief. In fact, they often explicitly take the relation between moral assertion and their favored conative or affective attitude to be exactly the same as the relation between assertion and the belief thereby expressed. If this is correct, then we can use the identity of the expression relation in the two (...) cases to test the expressivist account as a descriptive or hermeneutic account of moral discourse. I formulate one such test, drawing on a standard explanation of Moore's paradox. I show that if expressivism is correct as a descriptive account of moral discourse, then we should expect versions of Moore's paradox where we explicitly deny that we possess certain affective or conative attitudes. I then argue that the constructions that mirror Moore's paradox are not incoherent. It follows that expressivism is either incorrect as a hermeneutic account of moral discourse or that the expression relation which holds between sincere moral assertion and affective or conative attitudes is not identical to the relation which holds between sincere non-moral assertion and belief. A number of objections are canvassed and rejected. (shrink)

It is widely held within contemporary metaethics that there is a lack of linguistic support for evaluative expressivism. On the contrary, it seems that the predictions that expressivists make about evaluative discourse are not borne out. An instance of this is the so-called problem of missing Moorean infelicity. Expressivists maintain that evaluative statements express non-cognitive states of mind in a similar manner to how ordinary descriptive language expresses beliefs. Conjoining an ordinary assertion that p with the denial of being in (...) the corresponding belief state famously gives rise to Moorean infelicity:?? It’s raining but I don’t believe that it’s raining. If expressivists are right, then conjoining evaluative statements with the denial of being in the relevant non-cognitive state of mind should give rise to similar infelicity. However, as several theorists have pointed out, this does not seem to be the case. Statements like the following are not infelicitous: Murder is wrong but I don’t disapprove of it. In this paper, I argue that evaluative statements express the kind of states that are attributed by ‘find’-constructions in English and that these states are non-cognitive in nature. This addresses the problem of missing Moorean infelicity and, more generally, goes to show that there are linguistic facts which support expressivism about evaluative discourse. (shrink)

In the following I discuss the debate between epistemological internalists and externalists from an unfamiliar meta-epistemological perspective. In doing so, I focus on the question of whether rationality is best captured in externalist or internalist terms. Using a conception of epistemic judgments as “doxastic plans,” I characterize one important subspecies of judgments about epistemic rationality—focusing on the distinctive rational/functional role these judgments play in regulating how we form beliefs. Then I show why any judgment that plays this role should be (...) expected to behave the manner internalists predict. In this way, I argue, we can explain why our basic toolbox for epistemic evaluation includes an internalist conception of rationality. (shrink)

The standard account of modal expressions in natural language analyzes them as quantifiers over a set of possible worlds determined by the evaluation world and an accessibility relation. A number of authors have recently argued for an alternative account according to which modals are analyzed as quantifying over a domain of possible worlds that is specified directly in the points of evaluation. But the new approach only handles the data motivating it if it is supplemented with a non-standard account of (...) attitude verbs and conditionals. It can be shown the the relational account handles the same data equally well if it too is supplemented with a non-standard account of such expressions. (shrink)

Adopting a dispositional theory of value promises to deliver a lot of theoretical goodies. One recurring problem for dispositional theories of value, though, is a problem about nonconvergence. If being a value is being disposed to elicit response R in us, what should we say if it turns out that not everybody is disposed to have R to the same things? One horn of the problem here is a danger of the view collapsing into an error theory—of it turning out, (...) on account of the diversity of agents' relevant dispositions, that nothing is really a value, since nothing is disposed to elicit R in everybody. Alternatively, there is a danger of an objectionable fragmentation of value, according to which there is no such thing as a value simpliciter, but only valuesme and valuesyou, valuesus and valuesthem. I advocate a de se relativist version of a dispositional theory of value. If we go for this sort of de-se-ified dispositional theory, we get to keep our theoretical goodies, but we avoid the problem of nonconvergence that leads to a danger of either collapse into an error theory, or else talking-past, and a loss of common subject matter. (shrink)

This paper presents corpus and experimental data that problematize the traditional analysis of must as a strong necessity modal, as recently revived and defended by von Fintel and Gillies :351–383, 2010). I provide naturalistic examples showing that must p can be used alongside an explicit denial of knowledge of p or certainty in p, and that it can be conjoined with an expression indicating that p is not certain or that not-p is possible. I also report the results of an (...) experiment involving lotteries, where most participants endorsed a sentence of the form must not-p despite being instructed that p is a possibility. Crucially, endorsement was much higher for must in this context than for matched sentences with knowledge or certainty expressions. These results indicate that the requirements for felicitous use of must are weaker than for know and certain rather than being at least as strong, as the epistemic necessity theory would predict. However, it is possible to account for these data while retaining the key insights of von Fintel and Gillies’ analysis of the evidential component of must. I discuss several existing accounts that could be construed in this way and explain why none is completely satisfactory. I then propose a new model that embeds an existing scalar theory into a probabilistic model of informational dynamics structured around questions and answers. (shrink)

Crosslinguistically, the same modal words can be used to express a wide range of interpretations. This crosslinguistic trend supports a Kratzerian analysis, where each modal has a core lexical entry and where the difference between an epistemic and a root interpretation is contextually determined. A long-standing problem for such a unified account is the equally robust crosslinguistic correlation between a modal’s interpretation and its syntactic behavior: epistemics scope high (in particular higher than tense and aspect) and roots low, a fact (...) which has led to proposals that hardwire different syntactic positions for epistemics and roots (cf. Cinque’s hierarchy). This paper argues that the range of interpretations a modal receives is even more restricted: a modal must be keyed to certain time-individual pairs, but not others. I show that this can be captured straightforwardly by minimally modifying the Kratzerian account: modals are relative to an event—rather than a world—of evaluation, which readily provides a time (the event’s running time) and (an) individual(s) (the event’s participants). I propose that this event relativity of modals can in turn explain the correlation between type of interpretation and syntactic position, without stipulation of an interpretation-specific height for modals. (shrink)

Normative judgments involve two gradable features. First, the judgments themselves can come in degrees; second, the strength of reasons represented in the judgments can come in degrees. Michael Smith has argued that non-cognitivism cannot accommodate both of these gradable dimensions. The degrees of a non-cognitive state can stand in for degrees of judgment, or degrees of reason strength represented in judgment, but not both. I argue that (a) there are brands of noncognitivism that can surmount Smith’s challenge, and (b) any (...) brand of non-cognitivism that has even a chance of solving the Frege–Geach Problem and some related problems involving probabilistic consistency can also thereby solve Smith’s problem. Because only versions of non-cognitivism that can solve the Frege–Geach Problem are otherwise plausible, all otherwise plausible versions of noncognitivism can meet Smith’s challenge. (shrink)

This paper criticizes the conjunction of two theses: 1) cognitivism about first-person moral ought-beliefs, the thesis (roughly) that such beliefs are attitudes with truth-valued contents; 2) robust internalism about these beliefs, the thesis that, necessarily, agents' beliefs that they ought, morally, to A constitute motivation to A. It is argued that the conjunction of these two theses places our moral agency at serious risk. The argument, which centrally involves attention to clinical depression, is extended to a less demanding, recent brand (...) of internalist moral cognitivism. Philosophers discussed include Dancy, McDowell, McNaughton, and Nagel. (shrink)