This chapter explores two central questions in the conceptual ethics of normative inquiry. The first is whether to orient one’s normative inquiry around folk normative concepts (like KNOWLEDGE or IMMORAL) or around theoretical normative concepts (like ADEQUATE EPISTEMIC JUSTIFICATION or PRO TANTO PRACTICAL REASON). The second is whether to orient one’s normative inquiry around concepts whose normative authority is especially accessible to us (such as OUGHT ALL THINGS CONSIDERED), or around concepts whose extension is especially accessible to us (such as (...) BETRAYAL). The chapter aims to make vivid and plausible a range of possible answers to these questions, and important forms of argument that can be used to favor certain answers over others. (shrink)

Joseph Raz presents a penetrating exploration of the interdependence of value, reason, and the will. These essays illuminate a wide range of questions concerning fundamental aspects of human thought and action. Engaging Reason is a summation of many years of original, compelling, and influential work by a major contemporary philosopher.

Unbelievable Errors defends an error theory about all normative judgements: not just moral judgements, but also judgements about reasons for action, judgements about reasons for belief, and instrumental normative judgements. This theory states that normative judgements are beliefs that ascribe normative properties, but that normative properties do not exist. It therefore entails that all normative judgements are false. -/- Bart Streumer also argues, however, that we cannot believe this error theory. This may seem to be a problem for the theory. (...) But he argues that it makes this error theory more likely to be true, since it undermines objections to the theory and it makes it harder to reject the arguments for the theory. -/- He then sketches how certain other philosophical theories can be defended in a similar way. He concludes that to make philosophical progress, we need to make a sharp distinction between a theory's truth and our ability to believe it. (shrink)

In The Myth of Morality, Richard Joyce argues that moral discourse is hopelessly flawed. At the heart of ordinary moral judgements is a notion of moral inescapability, or practical authority, which, upon investigation, cannot be reasonably defended. Joyce argues that natural selection is to blame, in that it has provided us with a tendency to invest the world with values that it does not contain, and demands that it does not make. Should we therefore do away with morality, as we (...) did away with other faulty notions such as witches? Possibly not. We may be able to carry on with morality as a 'useful fiction' - allowing it to have a regulative influence on our lives and decisions, perhaps even playing a central role - while not committing ourselves to believing or asserting falsehoods, and thus not being subject to accusations of 'error'. (shrink)

Ethical concepts are, or purport to be, normative. They make claims on us: they command, oblige, recommend, or guide. Or at least when we invoke them, we make claims on one another; but where does their authority over us - or ours over one another - come from? Christine Korsgaard identifies four accounts of the source of normativity that have been advocated by modern moral philosophers: voluntarism, realism, reflective endorsement, and the appeal to autonomy. She traces their history, showing how (...) each developed in response to the prior one and comparing their early versions with those on the contemporary philosophical scene. Kant's theory that normativity springs from our own autonomy emerges as a synthesis of the other three, and Korsgaard concludes with her own version of the Kantian account. Her discussion is followed by commentary from G. A. Cohen, Raymond Geuss, Thomas Nagel, and Bernard Williams, and a reply by Korsgaard. (shrink)

This paper offers an analysis of the authoritatively normative concept PRACTICAL OUGHT that appeals to the constitutive norms for the activity of non-arbitrary selection. I argue that this analysis permits an attractive and substantive explanation of what the distinctive normative authority of this concept amounts to. I contrast my account with more familiar constitutivist theories, and briefly show how it answers ‘schmagency’-style objections to constitutivist explanations of normativity. Finally, I explain how the account offered here can be used to help (...) realists, error theorist, and fictionalists address central challenges to their views. (shrink)

Can normative words like "good," "ought," and "reason" be defined in non-normative terms? Stephen Finlay argues that they can, advancing a new theory of the meaning of this language and providing pragmatic explanations of the specially problematic features of its moral and deliberative uses which comprise the puzzles of metaethics.

Michael Ridge presents an original expressivist theory of normative judgments--Ecumenical Expressivism--which offers distinctive treatments of key problems in metaethics, semantics, and practical reasoning. He argues that normative judgments are hybrid states partly constituted by ordinary beliefs and partly constituted by desire-like states.

Joining the debate over the roles of reason and appetite in the moral mind, In Praise of Desire takes the side of appetite. Acting for moral reasons, acting in a praiseworthy manner, and acting out of virtue are simply acting out of intrinsic desires for the right or the good.

It is often claimed that irreducibly normative truths would have unacceptable metaphysical implications, and are incompatible with a scientific view of the world. The book argues, on the basis of a general account of the relevance of ontological questions, that this claim is mistaken. It is also a mistake to think that interpreting normative judgments as beliefs would make it impossible to explain their connection with action. An agent’s acceptance of a normative judgment can explain that agent’s subsequent action because (...) it is part of being a rational agent that such an agent’s beliefs about reasons normally, but not invariably, make a difference to the agent’s subsequent behavior. Because facts about reasons are not entities existing apart from us, there is no epistemological problem of how we can “be in touch with” such facts. There are serious worries about normative knowledge, but the problems involved are internal to the normative domain itself. The best solution to these problems would be an overall account of the domain of reasons in normative terms, supported by an argument from reflective equilibrium. But no existing account, constructivist, or based on desires or on an idea of rationality, is plausible, and no alternative is likely to succeed. Conclusions about reasons for action must rest on more piecemeal applications of the method of reflective equilibrium. (shrink)

Joseph Raz presents a penetrating exploration of the interdependence of value, reason, and the will. These essays illuminate a wide range of questions concerning fundamental aspects of human thought and action. Engaging Reason is a summation of many years of original, compelling, and influential work by a major contemporary philosopher.

The central philosophical challenge of metaethics is to account for the normativity of moral judgment without abandoning or seriously compromising moral realism. In Morality in a Natural World, David Copp defends a version of naturalistic moral realism that can accommodate the normativity of morality. Moral naturalism is often thought to face special metaphysical, epistemological, and semantic problems as well as the difficulty in accounting for normativity. In the ten essays included in this volume, Copp defends solutions to these problems. Three (...) of the essays are new, while seven have previously been published. All of them are concerned with the viability of naturalistic and realistic accounts of the nature of morality, or, more generally, with the viability of naturalistic accounts of reasons. (shrink)

The metaethics and metametaethics of Scanlon's "Reasons Fundamentalism".

Speech and thought about what the law is commonly function in practical ways, to guide or assess behavior. These functions have often been seen as problematic for legal positivism in the tradition of H.L.A. Hart. One recent response is to advance an expressivist analysis of legal statements (Toh), which faces its own, familiar problems. This paper advances a rival, positivist-friendly account of legal statements which we call “quasi-expressivist”, explicitly modeled after Finlay’s metaethical theory of moral statements. This consists in a (...) descriptivist, “rule-relational” semantics combined with a pragmatic account of the expressive and practical functions of legal discourse. We argue that this approach is at least as well-equipped as expressivism to explain the motivational and prescriptive features of “internal” legal statements, as well as a fundamental kind of legal disagreement, while being better positioned to account for various “external” uses of the same language. We develop this theory in a Hartian framework, and in the final part of the paper argue (particularly against Toh’s expressivist interpretation) that Hart’s own views in The Concept of Law are best reconstructed along such quasi-expressivist lines. (shrink)

Normative concepts have a special taste, which many consider to be proof that they cannot be reductively analyzed into entirely nonnormative components. This paper demonstrates that at least some intuitively normative concepts can be reductively analyzed. I focus on so-called ‘hypothetical imperatives’ or ‘anankastic conditionals’, and show that the availability of normative readings of conditionals is determined by features of grammar, specifically features of tense. Properly interpreted, these grammatical features suggest that these deontic modals are analyzable in terms of conditional (...) necessity with a certain temporal structure. (shrink)

Normative concepts have a special taste, which many consider to be proof that they cannot be reductively analyzed into entirely nonnormative components. This paper demonstrates that at least some intuitively normative concepts can be reductively analyzed. I focus on so-called ‘hypothetical imperatives’ or ‘anankastic conditionals’, and show that the availability of normative readings of conditionals is determined by features of grammar, specifically features of tense. Properly interpreted, these grammatical features suggest that these deontic modals are analyzable in terms of conditional (...) necessity with a certain temporal structure. (shrink)

For some time, philosophers have sought a more satisfactory understanding of the mysteries of morality through a close analysis of its assumed kinship with practical rationality, via the psychological capacity of choice. It is the view in the present paper that no such understanding is possible by these means. The significance of morality has nothing to do with choice.

Value and reasons for action are often cited by rationalists and moral realists as providing a desire-independent foundation for normativity. Those maintaining instead that normativity is dependent upon motivation often deny that anything called "value" or "reasons" exists. According to the interest-relational theory, something has value relative to some perspective of desire just in case it satisfies those desires, and a consideration is a reason for some action just in case it indicates that something of value will be accomplished by (...) that action. Value judgements therefore describe real properties of objects and actions, but have no normative significance independent of desires. ;It is argued that only the interest-relational theory accounts for the practical significance of value and reasons. Against the Kantian hypothesis of prescriptive rational norms, I attack the alleged instrumental norm or hypothetical imperative, showing that the normative force for taking the means to our ends is explicable in terms of our desire for the end, and not as a command of reason. This analysis also provides a solution to the puzzle concerning the connection between value judgement and motivation. While it is possible to hold value judgements without motivation, the connection is more than accidental. This is because value judgements are usually but not always made from the perspective of desires that actually motivate the speaker. In the normal case judgement entails motivation. But often we conversationally borrow external perspectives of desire, and subsequent judgements do not entail motivation. ;This analysis drives a critique of a common practice as a misuse of normative language. The "absolutist" attempts to use and, as philosopher, analyze normative language in such a way as to justify the imposition of certain interests over others. But these uses and analyses are incoherent---in denying relativity to particular desires they conflict with the actual meaning of these utterances, which is always indexed to some particular set of desires. (shrink)