Purists think that changes in our practical interests can’t affect what we know unless those changes are truth-relevant with respect to the propositions in question. Impurists disagree. They think changes in our practical interests can affect what we know even if those changes aren’t truth-relevant with respect to the propositions in question. I argue that impurists are right, but for the wrong reasons, since they haven’t appreciated the best argument for their own view. Together with “Minimalism and the Limits of (...) Warranted Assertability Maneuvers,” “The Pragmatic Encroachment Debate,” and “Anti-Intellectualism” (below), this paper constitutes my attempt to refute the entire pragmatic encroachment debate. As I show in this paper, there is an argument for impurism sitting in plain sight that is considerably more plausible than any extant argument for pragmatism. (shrink)

Helen Frowe (2014) depicts the following fictional case: Fran is being raped by Eric and can’t stop him with violent resistance. Nevertheless, she resists and breaks Eric’s wrist. The infliction of defensive harm on Eric is intuitively permissible, yet it runs counter to the dominant view that defensive harms must stand a reasonable chance of success. Call this the Success Condition (SC). To solve this problem, Daniel Statman (2008) contends that even if Victim’s defensive harms fail to prevent her rape, (...) they do prevent the destruction of another good, her honor, and thus SC is satisfied. Recently, Joseph Bowen (2016) has critiqued Statman’s proposal by showing that honor-based justifications for defensive harming are too permissive. In this paper, I contend that Statman’s proposal is too restrictive. First, I review Statman’s accounts of honor, dishonor, and non-honor. Second, I argue that Statman’s account requires Fran’s honor to be lost or damaged if she doesn’t resist—a highly offensive conclusion about rape victims. Third, I explain why the best alternative to this (i.e., allowing Fran’s honor to be maintained either way) satisfies SC but not the necessity condition. I conclude that we ought to reject Statman’s solution. (shrink)

Early moderns such as Locke and Descartes thought we could guarantee the justification of our beliefs, even in worlds most hostile to their truth, if only we form those beliefs with sufficient care. That is, they thought it possible for us to be impeccable with respect to justification. This principle has traditionally been used to argue for internalism. By placing all of the normatively relevant conditions in our minds, we ensure reflective access to what those norms require of us and (...) so sustain the possibility of impeccability (unlike externalism). However, recent challenges to transparency leave this reasoning vulnerable. In response, I show how impeccability can be sustained without requiring transparency. The account only works if we define internal states as those directly accessible to our rational belief forming systems. I argue that this sort of causal internalism, while somewhat revisionary, preserves traditional motivations for internalism while avoiding problems faced by other varieties. The result is a renewed argument for internalism that simultaneously moves us away from access internalism and towards a species of mentalism. (shrink)

I defend two collapsing or reductionist arguments against Weak Pro-Natalism (WPN), the view that procreation is generally merely permissible. In particular, I argue that WPN collapses into Strong Pro-Natalism (SPN), the view that procreation is generally obligatory. Because SPN conflicts with the dominant view that procreation is never obligatory, demonstrating that WPN collapses into or entails SPN establishes epistemic parity (at least as concerns reproductive liberty) between WPN and Anti-Natalism (AN), the view that procreation is always impermissible. First, I distinguish (...) between two moral goods: the good of procreation itself and the good of procreative potential. Second, I contend that the average moral agent is obligated to assist needy children via adoption, fostering, or other financial or interpersonal support. Third, I present the first collapsing argument: If an agent’s justification for not assisting needy children is preservation of their resources (financial or interpersonal) for their actual future offspring, that justification is preserved only if they eventually and actually procreate. Thus, their eventual procreation is morally obligatory, and SPN follows. Fourth, I present the second collapsing argument, which assumes procreative potential as the relevant good: If an agent’s justification for not assisting needy children is preservation of their resources for their potential future offspring, that justification holds only if (a) the objective or subjective valuation of the opportunity is of the relevant type and valence to justify not assisting needy children and (b) the agent sincerely values the opportunity. Fifth, I argue that (a) is unsatisfied and that while (b) is satisfied in most cases, it entails that most agents are obligated to desire or be behaviorally disposed to pursue procreation for themselves (i.e., SPN). Thus, I conclude that both actual procreation and procreative potential are either insufficient justifications for not assisting needy children or that they entail obligatory pro-reproductive attitudes or behaviors. (shrink)

Many think that the perceptual theory known as “conceptualism” cannot honor a common and intuitive constraint on concept acquisition—that we gain the initial power to deploy primitive concepts through experience. Their argument is: if experience involves the deployment of concepts, then one must possess the power to deploy those concepts prior to experience. I argue that the plausibility of this argument rests on a subtle equivocation. It’s true that conceptualism requires a particular kind of power to deploy concepts prior to (...) experience, but not the sort referenced in the intuitive constraint mentioned above. I end by proposing how the conceptualist might satisfy this constraint. I conclude that conceptualism is better situated to account for primitive concept acquisition than typically thought. (shrink)

ABSTRACT Katherine Dormandy argues that there is no partiality in virtuous faith. Partiality biases and leads to noetic entrenchment. In response, I contend there is an important sense in which virtuous faith is partial towards its object. Namely, it disposes one to perceive the object as more trustworthy and to rely on this partialist evidence in forming beliefs, even when the impartialist evidence points in the other direction. There are, after all, situations in which impartialist evidence is apt to mislead (...) or to fail to bring one to the truth. In such cases, faith attunes one to the subject’s true motivations and intentions. Here the partiality of faith constitutes a kind of social acuity or expertise, not a bias. Indeed, to lack faith in such situations—and to give impartialist evidence equal weight with the partial—might constitute a kind of bias against the subject, casting his or her actions in an overly negative light. (shrink)

This paper contributes to the growing literature in social epistemology of diagnosing the epistemically problematic features of fake news. I identify two novel problems: the problem of relevant alternatives; and the problem of the degradation of the epistemic environment. The former arises among individual epistemic transactions. By making salient, and thereby relevant, alternatives to knowledge claims, fake news stories threaten knowledge. The problem of the degradation of the epistemic environment arises at the level of entire epistemic communities. I introduce the (...) notion of an epistemic environment, roughly the totality of resources and circumstances relevant to assessing the epistemically interesting statuses, such as knowledge. Fake news degrades our epistemic environment by undermining confidence in epistemic institutions and altering epistemic habits, thereby making the environment less conducive to achieving positive epistemic statuses. This is problematic even if the decrease in confidence and the altering of habits are rational. I end by considering solutions to these problems, stressing the importance of reproaching each other for proliferating fake news. I argue that we should reproach even faultless purveyors of fake news. This is because fake news typically arises in abnormal epistemic contexts, where there is widespread ignorance of, and noncompliance with, correct epistemic norms. (shrink)

Doxastic involuntarists have paid insufficient attention to two debates in contemporary epistemology: the permissivism debate and the debate over norms of assertion and belief. In combination, these debates highlight a conception of belief on which, if you find yourself in what I will call an ‘equipollent case’ with respect to some proposition p, there will be no reason why you can’t believe p at will. While doxastic involuntarism is virtually epistemological orthodoxy, nothing in the entire stock of objections to belief (...) at will blocks this route to doxastic voluntarism. Against the backdrop of the permissivism debate and the literature on norms of belief and assertion, doxastic involuntarism emerges as an article of faith, not the obvious truth it’s usually purported to be. (shrink)

Arguably, the original conception of epistemic justification comes from Descartes and Locke, who thought of justification deontologically. Moreover, their deontological conception was especially strict: there are no excuses for unjustified beliefs. Call this the “classical deontologist” conception of justification. As the original conception, we ought to accept it unless proven untenable. Nowadays, however, most have abandoned classical deontologism as precisely that—untenable. It stands accused of requiring doxastic voluntarism and normative transparency. My goal is to rescue classical deontologism from these accusations. (...) I show how, given a specific form of internalism coupled with a plausible theory of epistemic blame, we can be blameworthy for all of our (non-exempt) unjustified beliefs without transparency or voluntarism. The result is that the classical deontological conception of justification should regain its privileged status. (shrink)

Logical pluralism is the view that there is more than one logic. Logical normativism is the view that logic is normative. These positions have often been assumed to go hand-in-hand, but we show that one can be a logical pluralist without being a logical normativist. We begin by arguing directly against logical normativism. Then we reformulate one popular version of pluralism—due to Beall and Restall—to avoid a normativist commitment. We give three non-normativist pluralist views, the most promising of which depends (...) not on logic’s normativity but on epistemic goals. (shrink)

A review of Anthony Appiah's Experiments in Ethics.

Does knowledge depend in any interesting way on our practical interests? This is the central question in the pragmatic encroachment debate. Pragmatists defend the affirmative answer to this question while purists defend the negative answer. The literature contains two kinds of arguments for pragmatism: principle-based arguments and case-based arguments. Principle-based arguments derive pragmatism from principles that connect knowledge to practical interests. Case-based arguments rely on intuitions about cases that differ with respect to practical interests. I argue that there are insurmountable (...) problems for both kinds of arguments, and that it is therefore unclear what motivates pragmatism. (shrink)

An influential way of distinguishing inferential from non-inferential processes appeals to representational states: an agent infers a conclusion from some premises only if she represents those premises as supporting that conclusion. By contrast, when some premises merely cause an agent to believe the conclusion, there is no relevant representational state. While promising, the appeal to representational states invites a regress problem, first famously articulated by Lewis Carroll. This paper develops a novel account of inference that invokes representational states without succumbing (...) to regress. The key move is to reject the tempting idea that the relevant representational states are causally prior to inferences. I argue, instead, that an inference constitutes the relevant representational state. To infer is thus—in the very drawing of the conclusion—to represent the premises as supporting the conclusion, and thereby to commit to that support relation. (shrink)

This paper provides an opinionated guide to discussions of acting and believing on the basis of reasons. I aim to bring closer together largely separate literatures in practical rea- son and in epistemology. I focus on three questions. First, is basing causing? Causal theories of basing remain popular despite the notorious Problem of Deviant Causal Chains. Causal theorists in both the epistemic and practical domains have begun to appeal to dispositions to try and solve the problem. Second, how unified are (...) acting and believing on the basis of reasons? I consider an important challenge to their unity due to Setiya. I sketch a response, which posits unity of causal structure across acting and believing on the basis of reasons. Third, how does acting or believing on the basis of a good reason relate to acting or believing on the basis of a reason simpliciter? I generalize a recent argument of Lord and Sylvan's to include acting as well as believing. The conclusion is that, for both believing and acting, ϕing on the basis of a good reason does not amount to ϕing on the basis of a reason that just so happens to be good. (shrink)

Logical pluralism is the view that there is more than one correct logic. A key objection to logical pluralism is that it collapses into monism. The core of the Collapse Objection is that only the pluralist’s strongest logic does any genuine normative work; since a logic must do genuine normative work, this means that the pluralist is really a monist, who is committed to her strongest logic being the one true logic. This paper considers a neglected question in the collapse (...) debate: what is it for a logic to do genuine normative work? As well as having wider upshot for the connection between logic and normativity, grappling with this question provides a new response to the Collapse Objection on behalf of the pluralist. I suggest that we should allow logics to generate pro tanto reasons in a way that bears not just on combinations of attitudes but on how an agent’s attitudes are based on one another. This motivates adopting normative principles that allow the pluralist’s weaker logics to earn their normative keep. Rather than being ad hoc, these principles capture a sense in which good reasoning goes beyond the consistency of an agent’s attitudes. Good reasoning is also concerned with how an agent’s attitudes are based on one another. (shrink)

Alvin Plantinga theorizes the existence of a sensus divinitatis – a special cognitive faulty or mechanism dedicated to the production and non-inferential justification of theistic belief. Following Chris Tucker, we offer an evidentialist-friendly model of the sensus divinitatis whereon it produces theistic seemings that non-inferentially justify theistic belief. We suggest that the sensus divinitatis produces these seemings by tacitly grasping support relations between the content of ordinary experiences (in conjunction with our background evidence) and propositions about God. Our model offers (...) advantages such as eliminating the need for a sui generis religious faculty, harmonizing the sensus divinitatis with prominent theories in the cognitive science of religion, and providing a superior account of natural revelation. (shrink)

Empathy is a topic of continuous debate in the nursing literature. Many argue that empathy is indispensable to effective nursing practice. Yet others argue that nurses should rather rely on sympathy, compassion, or consolation. However, a more troubling disagreement underlies these debates: There’s no consensus on how to define empathy. This lack of consensus is the primary obstacle to a constructive debate over the role and import of empathy in nursing practice. The solution to this problem seems obvious: Nurses need (...) to reach a consensus on the meaning and definition of empathy. But this is easier said than done. Concept analyses, for instance, reveal a profound ambiguity and heterogeneity of the concept of empathy across the nursing literature. Since the term “empathy” is used to refer to a range of perceptual, cognitive, emotional, and behavioral phenomena, the presence of a conceptual ambiguity and heterogeneity is hardly surprising. Our proposal is simple. To move forward, we need to return to the basics. We should develop the concept from the ground up. That is, we should begin by identifying and describing the most fundamental form of empathic experience. Once we identify the most fundamental form of empathy, we will be able to distinguish among the more derivative experiences and behaviors that are addressed by the same name and, ideally, determine the place of these phenomena in the field of nursing. The aim of this article is, consequently, to lay the groundwork for a more coherent concept of empathy and thereby for a more fruitful debate over the role of empathy in nursing. In Part 1, we outline the history of the concept of empathy within nursing, explain why nurses are sometimes warry of adapting concepts from other disciplines, and argue that nurses should distinguish between adapting concepts from applied disciplines and from more theoretical disciplines. In Part 2, we show that the distinction between emotional and cognitive empathy—borrowed from theoretical psychology—has been a major factor in nurses’ negative attitudes toward emotional empathy. We argue, however, that both concepts fail to capture the most fundamental form of empathy. In Part 3, we draw on and present some of the seminal studies of empathy that can be found in the work of phenomenological philosophers including Max Scheler, Edmund Husserl, and Edith Stein. In Part 4, we outline how their understanding of empathy may facilitate current debates about empathy’s role in nursing. (shrink)

According to internalism about prudential value, the token states of affairs that are basically good for you must be suitably connected, under the proper conditions, to your positive attitudes. It is commonly thought that any theory of welfare that implies internalism is guaranteed to respect the alienation constraint, the doctrine that you cannot be alienated from that which is basically good for you. The assumption is that because internalism requires a necessary connection between a subject’s positive attitudes and each state (...) of basic benefit to that subject, theories that imply internalism will only postulate goods that resonate with the subject. In this paper, I show that extant formulations of internalism do not have this desirable feature. The central defect of traditional formulations is that they do not respect an important but overlooked truth about alienation: namely, that even if a state of affairs is suitably connected to your positive attitudes, your negative attitudes can nonetheless render you alienated from it. By taking into account the relevance of the negative attitudes, I propose the new internalism—the view that x is basically good for you only if you have a net positive attitude towards it—as a way to advance our thinking about what is required to avoid alienating theories of welfare. (shrink)

State militaries have strong interests in developing enhanced warfighters: taking otherwise healthy service personnel (soldiers, marines, pilots, etc.) and pushing their biological, physiological, and cognitive capacities beyond their individual statistical or baseline norm. However, the ethical and regulatory challenges of justifying research into these kinds of interventions to demonstrate the efficacy and safety of enhancements in the military has not been well explored. In this paper, we offer, in the context of the US Common Rule and Institutional Review Board framework, (...) potential justifications for justifying research into enhancing warfighters on the grounds of (1) individual and group risk reduction, (2) protection of third parties such as civilians, and (3) military effectiveness. (shrink)

A prominent argument for internalism appeals to the requirement that justified beliefs not be accidentally true from the subject’s perspective. Bergmann’s dilemma remains the most troublesome obstacle to those who defend internalism in this way. In a word, what is required for a belief to be non-accidental? If we require the subject to justifiably believe that one is aware of something counting in its favor, then a vicious regress results and one is never justified in believing anything. But we cannot (...) require less since beliefs can satisfy any lesser requirements and still be accidental. I argue here that phenomenal conservatism, which appeals to “seemings,” shows a way out of this dilemma. The key is that seemings, via their unique phenomenal character, make their content non-accidental for us simply by our being conscious of them and without our having to reflect on their significance. This is an important step in the larger project of re-envisioning traditional arguments for access internalism as supporting mentalism instead. (shrink)

Pacifism is the view that necessarily, the nonconsensual harming of pro tanto rights-bearers is all-things-considered morally impermissible. Critics of pacifism frequently point to common moral intuitions about self-defenders and other-defenders as evidence that pacifism is false and that self- and other-defense are often morally justified. I call this the Justification View and defend its rival, the Excuse View. According to the latter, a robust view of moral excuse adequately explains the common moral intuitions invoked against pacifism and is compatible with (...) pacifism. The paper proceeds in five steps. First, I identify ten intuitive data points that require explanation. Second, I introduce the justification/excuse distinction. Third, I demonstrate the Excuse View’s equal explanatory power with respect to the intuitive data. Fourth, I defend the Fair Use Principle: When evaluating the plausibility of rival theories J and E, the use of datum d’s full intuitive force against E and for J is epistemically permissible only if (i) d is better explained by J than E and (ii) no intuitive components of d are equally well-explained by E. Finally, I conclude that the conjunction of pacifism and the Excuse View renders the intuitive defense of the Justification View largely moot, and that this is a substantial victory for pacifism. (shrink)

Both proponents and critics of the desire theory of welfare have narrowly focused on the positive side of the theory while virtually ignoring its negative side. On the positive side, the desire theorist says that getting what you want is good for you. But what should the desire theorist say is bad for you? A common and plausible-sounding answer is that if getting what you want is good for you, then surely not getting what you want is bad for you. (...) I argue that this answer is a mistake that would commit desire theorists to a claim that is implausible by their own lights, namely that a state of affairs could be bad for you even if you were not at all bothered by it. The desire theorist should instead say that getting what you are averse to is bad for you. If desire satisfaction is good for you, then aversion satisfaction, not desire frustration, is bad for you. (shrink)

We explore the role of episodic imagining in explaining why people both differentially report that it seems to them in experience as though time robustly passes, and why they differentially report that they believe that time does in fact robustly pass. We empirically investigate two hypotheses, the differential vividness hypothesis, and the mental time travel hypothesis. According to each of these, the degree to which people vividly episodically imagine past/future states of affairs influences their tendency to report that it seems (...) to them as though time robustly passes and to judge that time does robustly pass. According to the former, a greater degree of vividness will tend to increase the extent to which people make such reports, while according to the latter, it will tend to decrease the extent to which people make such reports. We found weak evidence in favour of the former hypothesis. We reflect on the implications of this finding for theorising about such reports. (shrink)

Many theists believe both (1) that Heaven will be infinitely or maximally good for its residents and (2) that most humans will, eventually, reside in Heaven. Further, most theists believe (3) that human procreation is often all-things-considered morally permissible. I defend three novel arguments for the impermissibility of procreation predicated on the possibility of heavenly overpopulation. First, we shouldn’t be rude to hosts by bringing more people to a party than were invited, which we do if we continue to procreate. (...) Second, justice requires that the goods of Heaven be supremely good for those for whom heavenly existence is (even partially) compensatory, but if Heaven has a fixed and finite number of goods, each successful act (or enough acts) of procreation lowers the expected goodness for those persons and threatens to undermine justice. Third, we should choose the course of action with the least-worst outcome, and it would be worse to overpopulate Heaven than underpopulate it. (shrink)

The epistemic value of seemings is increasingly debated. Such debates are hindered, however, by a lack of consensus about the nature of seemings. There are four prominent conceptions in the literature, and the plausibility of principles such as phenomenal conservatism, which assign a prominent epistemic role to seemings, varies greatly from one conception to another. It is therefore crucial that we identify the correct conception of seemings. I argue that seemings are best understood as sui generis mental states with propositional (...) content and a distinct phenomenal character. Rival conceptions are shown to succumb to numerous difficulties. (shrink)

I argue that some of the most prominent interpretations of Reid's response to skepticism marginalize a crucial aspect of his thought: namely, that our common sense beliefs meet whatever normative standards of rationality the skeptic might fairly demand of them. This should be seen as supplementary to reliabilist or proper functionalist interpretations of Reid, which often ignore this half of the story. I also show how Reid defends the rationality of believing first principles by appealing to their naturalness and irresistibility. (...) The resulting interpretation supplies Reid with a more satisfying and formidable response to the skeptic than interpretations currently offer. (shrink)

The problem of evil is broadly considered to be one of the greatest intellectual threats to traditional brands of theism. And William Rowe’s 1979 formulation of the problem in “The Problem of Evil and Some Varieties of Atheism” is the most cited formulation in the contemporary philosophical literature. In this paper, we explore how the tools and resources of experimental philosophy might be brought to bear on Rowe’s seminal formulation, arguing that our empirical findings raise significant questions regarding the ultimate (...) success of Rowe’s argument. Such a result would be quite notable within philosophy of religion, since this is considered one of the most formidable arguments against theism. However, further testing is needed before any firm conclusions can be drawn. -/- In section 1, we elucidate Rowe’s formulation of the problem of evil and the intuitions that seem to underwrite it. In section 2, we explore how the tools and resources of experimental philosophy might be brought to bear on Rowe’s formulation, outlining our hypotheses and our methods for testing them before showcasing our results. In section 3, we discuss the philosophical import of our results–arguing that our results, when taken together, pose an initial challenge to Rowe’s seminal argument. (shrink)

Intellectualists disagree with anti-intellectualists about the relationship between knowledge and truth. According to intellectualists, this relationship is intimate. Knowledge entails true belief, and in fact everything required for knowledge is somehow relevant to the probability that the belief in question is true. According to anti-intellectualists, this relationship isn’t intimate. Or, at least, it’s not as intimate as intellectualists think. Factors that aren’t in any way relevant to the probability that a belief is true can make a difference to whether it (...) counts as knowledge. In this paper, I give a new argument for anti-intellectualism and draw out consequences of this argument for the pragmatic encroachment debate. The standard purist objection to pragmatism is that pragmatism entails anti-intellectualism. As I show, anti-intellectualism follows from premises that are plausible even if purism is true, so the standard purist objection to pragmatism fails. (shrink)

A number of philosophers, going back at least to Kierkegaard, argue that to have faith in something is, in part, to have a passion for that thing—to possess a lasting, formative disposition to feel certain positive patterns of emotion towards the object of faith. I propose that (at least some of) the intellectual dimensions of faith can be modeled in much the same way. Having faith in a person involves taking a certain perspective towards the object of faith—in possessing a (...) lasting, formative disposition for things to seem as though the object of faith is worthy of one’s trust. After developing the view, I briefly discuss its epistemic implications. I suggest that, by systematically reorienting how one experiences the world, faith can actually change one’s total body of evidence (or perhaps even how one weighs that evidence), thereby altering what one is justified in believing about the object of faith. (shrink)

Is knowledge consistent with literally any credence in the relevant proposition, including credence 0? Of course not. But is credence 0 the only credence in p that entails that you don’t know that p? Knowledge entails belief (most epistemologists think), and it’s impossible to believe that p while having credence 0 in p. Is it true that, for every value of ‘x,’ if it’s impossible to know that p while having credence x in p, this is simply because it’s impossible (...) to believe that p while having credence x in p? If so, is it possible to believe that p while having (say) credence 0.4 in p? These questions aren’t standard epistemological fare, at least in part because many epistemologists think their answers are obvious, but they have unanticipated consequences for epistemology. Let ‘improbabilism’ name the thesis that it’s possible to know that p while having a credence in p below 0.5. Improbabilism will strike many epistemologists as absurd, but careful reflection on these questions reveals that, if improbabilism is false, then all of the most plausible theories of knowledge are also false. Or so I argue in this paper. Since improbabilism is widely rejected by epistemologists (at least implicitly), this paper reveals a tension between all of the most plausible theories of knowledge and a widespread assumption in epistemology. (shrink)

In “Reasons to Believe and Reasons to Act,” Stewart Cohen argues that balance of reasons accounts of rational action get the wrong results when applied to doxastic attitudes, and that there are therefore important differences between reasons to believe and reasons to act. In this paper, I argue that balance of reasons accounts of rational action get the right results when applied to the cases that Cohen considers, and that these results highlight interesting similarities between reasons to believe and reasons (...) to act. I also consider an argument for Cohen's conclusion based on the principle that Adler, Moran, Shah, Velleman and others call “transparency.” I resist this argument by explaining why transparency is itself doubtful. (shrink)

Philosophy of religion is dominated by Christianity and by Christians. This, in conjunction with the historically anti-LGBTQIA bent of Christian thinking, has resulted in the exclusion of less dominant and often marginalized perspectives, including queer ones. This essay charts a normative direction for Christian philosophers and for philosophy of religion, a subfield they dominate. First, given some of the unique ways Christian philosophy and philosophers have unjustly harmed queers, Christian philosophers as a group have a responsibility to communities their group (...) has oppressed to prioritize the interests of the oppressed. Second, Christian philosophers must prioritize queer voices by creating or furthering academic space for those who publicly and professionally identify as queer. Third, Christian philosophers must mitigate their criticisms of queers and queerness where such criticisms would undermine their efforts toward compensatory/reparative justice. (shrink)

Logical consequence is typically construed as a metalinguistic relation between sentences. Deflationism is an account of logic that challenges this orthodoxy. In Williamson’s recent presentation of deflationism, logic’s primary concern is with universal generalizations over absolutely everything. As well as an interesting account of logic in its own right, deflationism has also been recruited to decide between competing logics in resolving semantic paradoxes. This paper defends deflationism from its most important challenge to date, due to Ole Hjortland. It then presents (...) two new problems for the view. Hjortland’s objection is that deflationism cannot discriminate between distinct logics. I show that his example of classical logic and supervaluationism depends on equivocating about whether the language includes a “definitely” operator. Moreover, I prove a result that blocks this line of objection no matter the choice of logics. I end by criticizing deflationism on two fronts. First, it cannot do the work it has been recruited to perform. That is, it cannot help adjudicate between competing logics. This is because a theory of logic cannot be as easily separated from a theory of truth as its proponents claim. Second, deflationism currently has no adequate answer to the following challenge: what does a sentence’s universal generalization have to do with its logical truth? I argue that the most promising, stipulative response on behalf of the deflationist amounts to an unwarranted change of subject. (shrink)

According to attributor virtue epistemology (the view defended by Ernest Sosa, John Greco, and others), S knows that p only if her true belief that p is attributable to some intellectual virtue, competence, or ability that she possesses. Attributor virtue epistemology captures a wide range of our intuitions about the nature and value of knowledge, and it has many able defenders. Unfortunately, it has an unrecognized consequence that many epistemologists will think is sufficient for rejecting it: namely, it makes knowledge (...) depend on factors that aren't truth-relevant, even in the broadest sense of this term, and it also makes knowledge depend in counterintuitive ways on factors that are truth-relevant in the more common narrow sense of this term. As I show in this paper, the primary objection to interest-relative views in the pragmatic encroachment debate can be raised even more effectively against attributor virtue epistemology. (shrink)

Contextualists and pragmatists agree that knowledge-denying sentences are contextually variable, in the sense that a knowledge-denying sentence might semantically express a false proposition in one context and a true proposition in another context, without any change in the properties traditionally viewed as necessary for knowledge. Minimalists deny both pragmatism and contextualism, and maintain that knowledge-denying sentences are not contextually variable. To defend their view from cases like DeRose and Stanley's high stakes bank case, minimalists like Patrick Rysiew, Jessica Brown, and (...) Wayne Davis forward ‘warranted assertability maneuvers.’ The basic idea is that some knowledge-denying sentence seems contextually variable because we mistake what a speaker pragmatically conveys by uttering that sentence for what she literally says by uttering that sentence. In this paper, I raise problems for the warranted assertability maneuvers of Rysiew, Brown, and Davis, and then present a warranted assertability maneuver that should succeed if any warranted assertability maneuver will succeed. I then show how my warranted assertability maneuver fails, and how the problem with my warranted assertability maneuver generalizes to pragmatic responses in general. The upshot of my argument is that, in order to defend their view from cases like DeRose and Stanley's high stakes bank case, minimalists must prioritize the epistemological question whether the subjects in those cases know over linguistic questions about the pragmatics of various knowledge-denying sentences. (shrink)

Adequate and inadequate ideas play a central role in Spinoza’s system. A number of recent commentators have suggested that the internality or externality of an idea’s immediate cause is a necessary and sufficient condition of the idea’s adequacy or inadequacy, respectively. I show that this thesis is subject to counterexample and briefly explore the significance of this critique for recent interpretations. I offer an alternative interpretation on which adequate and inadequate ideas are characterized by the manner in which they grasp (...) their objects. Adequate ideas conceive of their objects as following from God. Inadequate ideas conceive of their objects as affecting the body at a time and place. (shrink)

Bare plural generic sentences pervade ordinary talk. And yet it is extremely controversial what semantics to assign to such sentences. In this paper, I achieve two tasks. First, I develop a novel classification of the various standard uses to which bare plurals may be put. This “variety data” is important—it gives rise to much of the difficulty in systematically theorizing about bare plurals. Second, I develop a novel account of bare plurals, the radical account. On this account, all bare plurals (...) fail to express propositions. The content of a bare plural has to be pragmatically “completed” by a speaker in order for her to make an assertion. At least the content of a quantifier expression has to be supplied. But sometimes, the content of a sentential operator or modal verb is also supplied. The radical account straightforwardly explains the variety data: Speakers’ communicative intentions vary wildly across different contexts. (shrink)

In this article, I argue that phenomenological psychopathologists, despite their critical attitude toward mainstream psychiatry, still hold problematic prejudices about the nature of psychiatric conditions as illness or disorder. I suggest that phenomenological psychopathologists turn to resources in the neurodiversity and mad pride movements to critically reflect upon these prejudices and appreciate the methodological problems that they pose.

Most epistemologists hold that knowledge entails belief. However, proponents of this claim rarely offer a positive argument in support of it. Rather, they tend to treat the view as obvious and assert that there are no convincing counterexamples. We find this strategy to be problematic. We do not find the standard view obvious, and moreover, we think there are cases in which it is intuitively plausible that a subject knows some proposition P without—or at least without determinately—believing that P. Accordingly, (...) we present five plausible examples of knowledge without (determinate) belief, and we present empirical evidence suggesting that our intuitions about these scenarios are not atypical. (shrink)

Resolving to finish reading a novel, staying true to your punk style, or dedicating your life to an artistic project: these are examples of aesthetic commitments. I develop an account of the nature of such commitments, and I argue that they are significant insofar as they help us manage the temporally extended nature of our aesthetic agency and our relationships with aesthetic objects. At the same time, focusing on aesthetic commitments can give us a better grasp on the nature of (...) aesthetic normativity; this is because, in making aesthetic commitments, we are capable of giving aesthetic concerns the weight of obligation. I argue that appealing to aesthetic commitments allows us to account for the existence of aesthetic obligations as well as their grounding. I conclude by arguing that, although the aesthetic domain is a domain of play and freedom of choice, there is nevertheless an important place in it for both aesthetic commitments and the aesthetic obligations they generate. (shrink)

This paper defends “Animal Universalism,” the thesis that all sentient non-human animals will be brought into Heaven and remain there for eternity. It assumes that God exists and is all-powerful, perfectly loving, and perfectly just. From these background theses, the authors argue that Animal Universalism follows. If God is perfectly loving, then God is concerned about the well-being of non-human animals, and God chooses to maximize the well-being of each individual animal when doing so does not harm other individual creatures (...) or violate creaturely freedom. If God is perfectly just, then God does not arbitrarily discriminate against non-human animals by offering humans an opportunity to enter Heaven but not offering the same to each animal. Each of these conclusions implies Animal Universalism. (shrink)

The proper relationship between phenomenology and naturalism has reemerged as a pressing issue following interdisciplinary developments in the cognitive sciences. Most solutions opt for a naturalized phenomenology, rather than a phenomenological naturalism. This article takes up the latter approach, confronting the implications of Merleau-Ponty's reformulation of Husserl's paradox of subjectivity. I argue that Merleau-Ponty's formulation—which I term “the paradox of madness”—reveals a deep, ontological contingency in what Husserl took to be necessary transcendental structures of consciousness and world, revealing that these (...) transcendental structures are in fact embedded in and contaminated by the very world they constitute and disclose. (shrink)

What it is about mood, as a specific type of affect, that makes it not easily amenable to standard models of rationality? It is commonly assumed that the cognitive rationality of an affective state is somehow depended upon how that state is related to what the state is about, its so called intentional object; but, given that moods do not seem to bear an intentional relation to an object, it is hard to see how they can be in the offing (...) for rational assessment. In the first part of the paper I outline three ways of attributing intentionality to moods, raising for each one of them a series of problems, thus casting doubt on the viability of an intentionalist grounding for the rationality of moods. I then move to an examination of the view of moods as background feelings, which are intimately related to how we perceive the world; however, in my view, that approach fails to provide standards of assessment that would permit appraising the mood itself as rational or irrational. Finally, I look at an account of moods as mechanisms whose function is to monitor the balance between environmental demands and one’s physical or psychological resources. That is a promising way to proceed in our exploration of mood states; it faces though some formidable phenomenological challenges. All in all, defending the rationality of moods calls for a rethinking of the assumptions that are prevalent in the current literature over the representational dimension of affective states. (shrink)

Mark Murphy argues that the property identity version of divine command theory, coupled with the doctrine that God has freedom in commanding, violates the supervenience of the moral on the nonmoral. In other words, they permit two situations exactly alike in nonmoral facts to differ in moral facts. I give three arguments to show that a divine command theorist of this sort can consistently affirm moral supervenience. Each argument contends that there are always nonmoral differences between worlds with different divine (...) commands. If there are such nonmoral differences, then there’s no conflict between divine command theory and moral supervenience. (shrink)

Alexander Campbell once declared “a solemn league and covenant” between philosophy and common sense. Campbell’s pronouncement is representative of a broader trend in the Restorationist movement to look favorably on the common sense response to skepticism—a response originating in the work of Scottish philosopher and former minister Thomas Reid. I recount the tumultuous history between philosophy and common sense followed by the efforts of Campbell and Reid to reunite them. Turning to the present, I argue that an epistemic principle known (...) as phenomenal conservatism best embodies the core insights contained within Reid and Campbell's common sense response to skepticism. I finish by arguing for phenomenal conservatism. (shrink)

Kenneth Einar Himma (2009, 2016) argues that the existence of Hell renders procreation impermissible. Jason Marsh (2015) contends that problems of evil motivate anti-natalism. Anti-natalism is principally rejected for its perceived conflict with reproductive rights. I propose a theistic solution to the latter problem. Universalism says that all persons will, postmortem, eventually be eternally housed in Heaven, a superbly good place wherein harm is fully absent. The acceptance of universalism is now widespread, but I offer further reason to embrace one (...) variant of it. If universalism is true and there are opportunities to procreate in Heaven, then reproductive autonomy is largely preserved for everyone. Assuming Heaven is a harm-free place, there are no risks to children born in Heaven, unlike Earth or Hell. While this requires human persons to accept temporary restrictions on procreation during our premortem lives, the bulk of reproductive autonomy is preserved since one will have infinite opportunities to reproduce in Heaven. (shrink)

Jack Spencer has recently argued for the striking thesis that, possibly, an agent is able to do the impossible—that is, perform an action that is metaphysically impossible for that person to perform. Spencer bases his argument on (Simple G), a case in which it is impossible for an agent G to perform some action but, according to Spencer, G is still intuitively able to perform that action. I reply that we would have to give up at least four action-theoretical principles (...) if we accept that G is able to do the impossible. We may be best off retaining the principles and thus rejecting Spencer's intuition that G is able to do the impossible. I then consider an argument for the claim that G is able to do the impossible that goes through the Snapshot Principle. I, however, deny that any true variant of the Snapshot Principle shows that G is able to do the impossible. Moreover, the counterexample to the Snapshot Principle that I develop also suggests that G is unable to do the impossible in (Simple G). The most natural explanation for why an agent is unable to perform some action in this counterexample extends to (Simple G). Next, I develop three error theories for why we might initially share Spencer's intuition that G is able to do the impossible in (Simple G). Finally, I consider a couple other "G-cases" of Spencer's and find them all wanting. Perhaps we are unable to do the impossible. (shrink)

Epistemic conservatism maintains that some beliefs are immediately justified simply because they are believed. The intuitive implausibility of this claim sets the burden of proof against it. Some epistemic conservatives have sought to lessen this burden by limiting its scope, but I show that they cannot remove it entirely. The only hope for epistemic conservativism is to appeal to its theoretical fruit. However, such a defense is undercut by the introduction of phenomenal conservatism, which accomplishes the same work from a (...) more intuitive starting point. Thus, if one opts for conservatism, better to choose the phenomenal kind. (shrink)