Neo-Humean instrumentalist theories of reasons for acting have been presented with a dilemma: either they are normatively trivial and, hence, inadequate as a normative theory or they covertly commit themselves to a noninstrumentalist normative principle. The claimed result is that no purely instrumentalist theory of reasons for acting can be normatively adequate. This dilemma dissolves when we understand what question neo-Humean instrumentalists are addressing. The dilemma presupposes that neo-Humeans are attempting to address the question of how to act, 'simpliciter'. Instead, (...) they are evaluating actions from the agent's normative perspective. (shrink)

Searle’s tool for understanding culture, law and society is the opposition between brute reality and institutional reality, or in other words between: observer-independent features of the world, such as force, mass and gravitational attraction, and observer-relative features of the world, such as money, property, marriage and government. The question posed here is: under which of these two headings do moral concepts fall? This is an important question because there are moral facts – for example pertaining to guilt and responsibility – (...) which hover uncomfortably close to the boundary between the observer-relative and the observer-independent. By means of a thought experiment involving an imagined Chinese society in which guilt is determined by the random throwing of sticks, I seek to show that moral concepts threaten the foundations of Searle’s philosophy of social reality. (shrink)

have come in for increasing attention and controversy. A good example would be recent debates about moral realism where question of the relation between ethics (or ethical judgment) and the will has come to loom large.' Unfortunately, however, the range of positions labelled internalist in ethical writing is bewilderingly large, and only infrequently are important distinctions kept clear.2 Sometimes writers have in mind the view that sincere assent to a moral (or, more generally, an ethical) judgment concerning what one should (...) do is necessarily connected to motivation (actual or dispositional).s This necessity may be conceptual, or perhaps metaphysical, the thought being.. (shrink)

Derek Parfit takes an externalist and cognitivist view about normative reasons. I shall explore this view and add some arguments that support it. But I shall also raise a doubt about it at the end.