The eminent philosopher Keith Lehrer offers an original and distinctively personal view of central aspects of the human condition, such as reason, knowledge, wisdom, autonomy, love, consensus, and consciousness. He argues that what is uniquely human is our capacity for evaluating our own mental states (such as beliefs and desires), and suggests that we have a system for such evaluation which allows the resolution of personal and interpersonal conflict. The keystone in this system is self-trust, on which reason, knowledge, and (...) wisdom are grounded. (shrink)

This book develops a systematic philosophical theory of social action and group phenomena, in the process presenting detailed analyses of such central social notions as 'we-attitude' (especially 'we-intention' and mutual belief, social norm, joint action, and - most important - group goal, group belief, and group action). Though this is a philosophical work, it presents a unified conceptual framework that may be useful to social scientists, especially social psychologists, as well as philosophers. The book puts forward and defends a number (...) of systematic philosophical theses, resulting in not only a theory of social action but, more broadly, a philosophical theory of society, or at least those aspects of society with which social psychology is supposed to deal (individuals in groups, groups, joint action, and the like). (shrink)

It is argued in this paper that there can be both normative and nonnormative, merely factual group beliefs. The former involve the whole social group in question, while the latter only relate to the distributions of personal beliefs within the group. The paper develops a detailed theory, called the positional account of group beliefs, to explicate normative, group-involving group beliefs. Normative group beliefs are characterized within this approach in terms of joint acceptances of views by the group members — or (...) their representatives — acting in their right positions and tasks, and in a sense creating group commitments for all the members to accept (and keep accepting) the view in question. Also aggregate accounts of group belief are considered in the paper, especially the shared we-belief approach. Such aggregate accounts purport to account for merely factual group beliefs. (shrink)

Many social properties and notions are collectively made. Two collectively created aspects of the social world have been emphasized in recent literature. The first is that of the performative character of many social things (entities, properties). The second is the reflexive nature of many social concepts. The present account adds to this list a third feature, the collective availability or “for-groupness” of collective social items. It is a precise account of social notions and social facts in terms of collective appearance. (...) The collective acceptance account has ontological implications in that it accepts mind-independent, group-dependent, and simply mind-dependent social facts. (shrink)

Belief is not a unified phenomenon. In this paper I argue, as a number of other riters argue, that one should distinguish a variety of belief-like attitudes: believing proper - a dispositional state which can have degrees - holding true - which can occur without understanding what one believes - and accepting - a practical and contextual attitude that has a role in deliberation and in practical reasoning. Acceptance itself is not a unified attitude. I explore the various relationships and (...) differences between these doxastic attitudes, and claim that although acceptance is distinct from belief, it rests upon it, and is therefore a species of belief. (shrink)