Context — Children and adults with psychopathic traits and conduct or oppositional defiant disorder demonstrate poor decision making and are impaired in reversal learning. However, the neural basis of this impairment has not previously been investigated. Furthermore, despite high comorbidity of psychopathic traits and attention deficit/hyperactivity disorder, to our knowledge, no research has attempted to distinguish neural correlates of childhood psychopathic traits and attention-deficit/hyperactivity disorder. Objective—To determine the neural regions that underlie the reversal learning impairments in children with psychopathic traits (...) plus conduct or oppositional defiant disorder. Design — Case-control study. Setting — Government clinical research institute. Participants — Forty-two adolescents aged 10 to 17 years: 14 with psychopathic traits and oppositional defiant disorder or conduct disorder, 14 with attention-deficit/hyperactivity disorder only, and 14 healthy controls. Main Outcome Measure — Blood oxygenation level–dependent signal as measured via functional magnetic resonance imaging during a probabilistic reversal task. Results — Children with psychopathic traits showed abnormal responses within the ventromedial prefrontal cortex (Brodmann area 10) during punished reversal errors compared with children wit hattention deficit/hyperactivity disorder and healthy children (P < .05 corrected for multiple comparisons). Conclusions — To our knowledge, this study provides the first evidence of abnormal ventromedial prefrontal cortex responsiveness in children with psychopathic traits and demonstrates this dysfunction was not attributable to comorbid attention-deficit/hyperactivity disorder. These findings suggest that reversal learning impairments in patients with developmental psychopathic traits relate to abnormal processing of reinforcement information. (shrink)

Our pollution of the environment seems set to lead to widespread problems in the future, including disease, scarcity of resources, and bloody conflicts. It is natural to think that we are required to stop polluting because polluting harms the future individuals who will be faced with these problems. This natural thought faces Derek Parfit’s famous Non-Identity Problem ( 1984 , pp. 361–364). The people who live on the polluted earth would not have existed if we had not polluted. Our (...) polluting behaviour does not make these individuals worse off. It may therefore seem that we do not harm them by polluting. Parfit argues that we should replace person-affecting principles with an impersonal principle of beneficence, Principle Q ( 1984 , p. 360.). I argue that Principle Q cannot give an adequate account of our duties to refrain from polluting. I consider attempts to solve the Non-Identity Problem by denying that to harm someone an agent must make them worse off. I argue that such responses provide a partial solution to the Non-Identity Problem. They do show that we harm future individuals in a morally relevant sense by polluting. Nonetheless, this is only a partial solution. The Non-Identity Problem still suggests that our harm-based reasons not to pollute are less strong than we intuitively believe. Thus on its own an appeal to the claim that we harm future individuals is not able to give a fully satisfactory account of why we are required not to pollute. (shrink)

The racist killing of Georg Floyd in the Summer of 2020 created waves of protests not only in the U.S. but all over the globe. In Turkey, my home country, there were also street demonstrations that demanded justice for Floyd, but “Twitter activism” was more popular. Turkish-speaking-twitter became a hotbed for condemnations. Amidst an array of tweets condemning Floyd’s racist killing, one stood out and made it to the headlines of alternative media outlets. A former official of the authoritarian Turkish (...) government, Yusuf Yerkel, wrote the following tweet in Turkish on June 5, 2020, in response to Floyd’s racist killing; here, I provide an English translation of his infamous tweet (the Turkish original of which is still available on Yerkel’s account on Twitter): “The reason that protests grew to this extent in the U.S. seems to be based on a phenomenon, in H. Arendt’s terms, ‘banality of evil,’ which has become evident in the face of Floyd’s murder. An ordinary White cop’s atrocity as an “everyday job” was the tipping point.” Yerkel herein uses Arendt’s notion of the banality of evil (see esp. p. 287 of the book) to describe Derek Chauvin’s atrocious act, where the evil of racist police violence has become ordinary, banal, and “every day.”. (shrink)

Is there one univocal or generic notion of ground? Monists answer yes, while pluralists answer no. Pluralists argue that monism cannot meet plausible constraints on an adequate theory of ground. My aim in this paper is to articulate a monist theory of ground that can satisfy the pluralist constraints in a way that leaves the pluralists with no reasons not to endorse the monist picture of ground. I do this by adopting a tripartite conception of ground and then showing that (...) it has the resources to vindicate monism while satisfying the pluralist constraints on a theory of ground. (shrink)

Appealing to imagination for modal justification is very common. But not everyone thinks that all imaginings provide modal justification. Recently, Gregory and Kung :620–663, 2010) have independently argued that, whereas imaginings with sensory imageries can justify modal beliefs, those without sensory imageries don’t because of such imaginings’ extreme liberty. In this essay, I defend the general modal epistemological relevance of imagining. I argue, first, that when the objections that target the liberal nature of non-sensory imaginings are adequately developed, those objections (...) also threaten the sensory imaginings. So, if we think that non-sensory imaginings are too liberal for modal justification, we should say the same about sensory imaginings. I’ll finish my defense by showing that, when it comes to deciding between saying that all imaginings are prima facie justificatory and saying that no imaginings are justificatory, there is an independent reason for accepting the former. (shrink)

Mengzi states that our human nature consists of our ability to feel compassion, disdain, respect, and (dis-)approval: all human beings have them. But he also states that we lose these four emotional capacities if we don’t reflect on or attend to them. There is an apparent contradiction in saying that all humans have them, but some have lost them. This essay offers a close reading of Mengzi’s phrase “to lose it” that helps explain away this appearance of contradiction. In doing (...) so, Mengzi is interpreted to be offering an ethics of attention about how we should attend to ourselves and others selectively to have a functional social life. (shrink)

There are many different oughts. There is a moral ought, a prudential ought, an epistemic ought, the legal ought, the ought of etiquette, and so on. These oughts can prescribe incompatible actions. What I morally ought to do may be different from what I self-interestedly ought to do. Philosophers have claimed that these conflicts are resolved by an authoritative ought, or by facts about what one ought to do simpliciter or all-things-considered. However, the only coherent notion of an ought simpliciter (...) has preposterous first-order normative commitments. It is more reasonable to reject the ought simpliciter in favor of the form of normative pluralism advocated in (Tiffany 2007). (shrink)

Early discussions of ?climate justice? have been dominated by economists rather than political philosophers. More recently, analytical liberal political philosophers have joined the debate. However, the philosophical discussion of climate justice remains in its early stages. This paper considers one promising approach based on human rights, which has been advocated recently by several theorists, including Simon Caney, Henry Shue and Tim Hayward. A basic argument supporting the claim that anthropogenic climate change violates human rights is presented. Four objections to this (...) argument are examined: the ?future persons? objection; the ?risk? objection; the ?collective causation? objection; and the ?demandingness? objection. This critical examination leads to a more detailed specification and defence of the claim that anthropogenic climate change violates human rights. (shrink)

Mark Schroeder has argued that all reasonable forms of inconsistency of attitude consist of having the same attitude type towards a pair of inconsistent contents (A-type inconsistency). We suggest that he is mistaken in this, offering a number of intuitive examples of pairs of distinct attitudes types with consistent contents which are intuitively inconsistent (B-type inconsistency). We further argue that, despite the virtues of Schroeder's elegant A-type expressivist semantics, B-type inconsistency is in many ways the more natural choice in developing (...) an expressivist account of moral discourse. We close by showing how to adapt ordinary formality-based accounts of logicality to define a B-type account of logical inconsistency and distinguish it from both semantic and pragmatic inconsistency. In sum, we provide a roadmap of how to develop a successful B-type expressivism. (shrink)

Mental content normativists hold that the mind’s conceptual contents are essentially normative. Many hold the view because they think that facts of the form “subject S possesses concept c” imply that S is enjoined by rules concerning the application of c in theoretical judgments. Some opponents independently raise an intuitive objection: even if there are such rules, S’s possession of the concept is not the source of the enjoinment. Hence, these rules do not support mental content normativism. Call this the (...) “Source Objection.” This paper refutes the Source Objection, outlining a key strand of the relationship between judgments and their contents in the process. Theoretical judgment and mental conceptual content are equally the source of enjoinment; norms for judging with contents do not derive from one at the expense of the other. (shrink)

Some philosophers argue that non-presentist A-theories problematically imply that we cannot know that this moment is present. The problem is usually presented as arising from the combination of the A-theoretic ideology of a privileged presentness and a non-presentist ontology. The goal of this essay is to show that the epistemic problem can be rephrased as a pessimistic induction. By doing so, I will show that the epistemic problem, in fact, stems from the A-theoretic ideology alone. Hence, once it is properly (...) presented, the epistemic problem presents a serious threat to all A-theories. (shrink)

It has long been widely agreed that some concepts can be possessed only by those who have undergone a certain type of phenomenal experience. Orthodoxy among contemporary philosophers of mind has it that these phenomenal concepts provide the key to understanding many disputes between physicalists and their opponents, and in particular offer an explanation of Mary’s predicament in the situation exploited by Frank Jackson's knowledge argument. I reject the orthodox view; I deny that there are phenomenal concepts. My arguments exploit (...) the sort of considerations that are typically used to motivate externalism about mental content. Although physicalists often appeal to phenomenal concepts to defend their view against the knowledge argument, I argue that this is a mistake. The knowledge argument depends on phenomenal concepts; if there are no phenomenal concepts, then the knowledge argument fails. (shrink)

Many authors have proposed that grounding is closely related to metaphysical laws. However, we argue that no existing theory of metaphysical laws is sufficiently general. In this paper we develop a general theory of grounding laws, proposing that they are generative relations between pluralities of propositions and propositions. We develop the account in an essentialist language; this allows us to state precisely the sense in which grounding might be reduced to laws. We then put the theory to use in showing (...) how moral laws can play a role in grounding particular moral facts, in defending monism about ground, and in showing in what sense there is no gap between the grounds and the grounded. Finally, we make a novel proposal about what grounds facts about ground. (shrink)

In earlier work, I predicted that we would probably not be able to determine the colors of the dinosaurs. I lost this epistemic bet against science in dramatic fashion when scientists discovered that it is possible to draw inferences about dinosaur coloration based on the microstructure of fossil feathers (Vinther et al., 2008). This paper is an exercise in philosophical error analysis. I examine this episode with two questions in mind. First, does this case lend any support to epistemic optimism (...) about historical science? Second, under what conditions is it rational to make predictions about what questions scientists will or will not be able answer? In reply to the first question, I argue that the recent work on the colors of the dinosaurs matters less to the debate about the epistemology of historical science than it might seem. In reply to the second question, I argue that it is difficult to specify a policy that would rule out the failed bet without also being too conservative. (shrink)

Thomas Reid (1710–96) is increasingly being seen as a highly significant philosopher and a central figure in the Scottish Enlightenment. This new edition of Reid's classic philosophical text in the philosophy of mind at long last gives scholars a complete, critically edited text of the Inquiry. The critical text is based on the fourth life-time edition (1785). A selection of related documents showing the development of Reid's thought, textual notes, bibliographical details of previous editions and a full introduction by the (...) editor makes this an important contribution to the study of this increasingly respected philosopher. -/- Key Features - Complete, critically edited text of the Inquiry accompanied by a judicious selection of manuscript evidence relating to its composition - Comprehensive Introduction providing an historical and philosophical account of the formation of the Inquiry - Detailed textual notes which include bibliographical details and allusions, translations, references to secondary literature and selected passages from Reid's manuscripts. (shrink)

ABSTRACT Contemporary relativists often see their view as contributing to a semantic/post-semantic account of linguistic data about disagreement and retraction. I offer an independently motivated metasemantic account of the same data, that also handles a number of cases and empirical results that are problematic for the relativist. The key idea is that the content of assertions and beliefs is determined in part by facts about other times, including times after the assertion is made or the belief is formed. On this (...) temporal externalist view, speaker behaviours such as retraction of previous assertions play a role in making it the case that a past utterance has a given meaning. (shrink)

Quantities like mass and temperature are properties that come in degrees. And those degrees (e.g. 5 kg) are properties that are called the magnitudes of the quantities. Some philosophers (e.g., Byrne 2003; Byrne & Hilbert 2003; Schroer 2010) talk about magnitudes of phenomenal qualities as if some of our phenomenal qualities are quantities. The goal of this essay is to explore the anti-physicalist implication of this apparently innocent way of conceptualizing phenomenal quantities. I will first argue for a metaphysical thesis (...) about the nature of magnitudes based on Yablo’s proportionality requirement of causation. Then, I will show that, if some phenomenal qualities are indeed quantities, there can be no demonstrative concepts about some of our phenomenal feelings. That presents a significant restriction on the way physicalists can account for the epistemic gap between the phenomenal and the physical. I’ll illustrate the restriction by showing how that rules out a popular physicalist response to the Knowledge Argument. (shrink)

Deliberation often begins with the question ‘What do I want to do?’ rather than the question of what one ought to do. This paper takes that question at face value, as a question about which of one’s desires is strongest, which sometimes guides action. The paper aims to explain which properties of a desire make that desire strong, in the sense of ‘strength’ relevant to this deliberative question. Both motivational force and phenomenological intensity seem relevant to a desire’s strength; however, (...) accounting for the strength of a desire in these terms opens up significant indeterminacy about what we want. The paper argues that this indeterminacy is often resolved simply by posing the question ‘What do I want to do?’ to oneself: there is reason to believe that one’s answer will play a verdictive role, partially determining what the agent most wants. Self-reflective beliefs can play a self-fulfilling role, and surprisingly this seems to follow from basic platitudes about the belief-desire model. (shrink)

The idea that experts (especially scientific experts) play a privileged role in determining the meanings of our words and the contents of our concepts has become commonplace since the work of Hilary Putnam, Tyler Burge, and others in the 1970s. But if experts have the power to determine what our words mean, they can do so responsibly or irresponsibly, from good motivations or bad, justly or unjustly, with good or bad effects. This paper distinguishes three families of metasemantic views based (...) on their attitudes towards bad behaviour by meaning-fixing experts, and draws a series of distinctions relevant for the normative evaluation of meaning-determining actions. (shrink)

In this panel, we explore the future of value sensitive design (VSD). The stakes are high. Many in public and private sectors and in civil society are gradually realizing that taking our values seriously implies that we have to ensure that values effectively inform the design of technology which, in turn, shapes people’s lives. Value sensitive design offers a highly developed set of theory, tools, and methods to systematically do so.

This paper discusses varieties of normative phenomena, ranging from morality, to epistemic justification, to the rules of chess. It canvases a number of distinctions among these different normative phenomena. The most significant distinction is between formal and authoritative normativity. The prior is the normativity exhibited by any standard one can meet or fail to meet. The latter is the sort of normativity associated with phenomena like the "all-things-considered" ought. The paper ends with a brief discussion of reasons for skepticism about (...) authoritative normativity. (shrink)

Venomous snakebite is a neglected tropical disease and disease of poverty, affecting hundreds of thousands of people annually. The only effective medical intervention for snakebite is antivenom, produced primarily using captive venomous snakes as a source of venom. This paper analyzes snakes’ welfare at venom labs within this global health context. I recommend significant changes to improve the welfare of captive snakes, particularly in light of recent ethological research and attention on snakes. These recommendations are broadly consequentialist, aiming to improve (...) the lives of the snakes and ensure that people have increased access to affordable antivenom. (shrink)

Hybridization by introgression (“hybridization”) is a complex topic in conservation. Many conservation decision-makers are concerned about hybridization by introgression because it may threaten species persistence or local phenotypes, among other potential long-term problems. While attitudes have changed towards hybridization as a conservation threat, there are still concerns about hybridization as a problem, particularly if the hybridization was anthropogenically mediated. I propose that these concerns are overblown and that it is misguided to focus on whether hybridization is unintentionally human-mediated. I argue (...) that practitioners should still consider the effects of hybridization on conservation, but the reasons should concern the long-term environmental consequences, such as ecological function and social and cultural that hybridization has, rather than whether humans “caused” the hybrid. I propose a series of steps to think differently about these cases. (shrink)

Intuitively, the future is open and the past fixed: there is something we can do about the future but not the past. Some metaphysicians believe that a proper metaphysics of time must vindicate this intuition. Whereas philosophers have focused on the future and the past, the status of the present remains relatively unexplored. Drawing on resources from action theory, I argue that there is something we can do about the present just like there is something we can do about the (...) future. Hence, a proper metaphysics of the open future should allow for an open present as well. I argue that none of the major metaphysics of the open future currently available can accommodate an open present adequately. Finally, I’ll show that, surprisingly, the shrinking block metaphysics can. (shrink)

We offer an account of the metaphysics of persons rooted in Latter-day saint scripture that vindicates the essentiality of origins. We then give theological support for the claim that prospects for the success of God’s soul making project are bound up in God creating particular persons. We observe that these persons would not have existed were it not for the occurrence of a variety of evils (of even the worst kinds), and we conclude that Latter-day saint theology has the resources (...) to endorse a strong soul-making non-identity theodicy. We then introduce two complications for this account rooted in the problem of horrendous evils. First, horrendous evils threaten to undermine our confidence that God is good to each created person within the context of their life. And second, horrendous evils raise concerns about the value of persons whose existence depends on the occurrence of those evils. We may wonder whether those whose existence depends on the occurrence of horrendous evils are valuable enough to motivate God’s allowance of those evils. We show that by attending to important structural features of a post-mortem, pre-eschatological state called the spirit world, Latter-day Saints can ameliorate these concerns about horrendous evils . (shrink)

Imagination is a source of evidence for objective modality. It is through this epistemic connection that the idea of modality first gains traction in our intellectual life. A proper theory of modality should be able to explain our imagination’s modal epistemic behaviors. This chapter highlights a peculiar asymmetry regarding epistemic defeat for imagination-based modal justification. Whereas imagination-based evidence for possibility cannot be undermined by information about the causal origin of our imaginings, unimaginability-based evidence for impossibility can be undermined by information (...) about the causal origin of the unimaginability. It is argued that an acceptance of S4 over S5 as the true logic for objective modality best explains this epistemic asymmetry. (shrink)

Normative discourse frequently involves explanation. For example, we tell children that hitting is wrong because it hurts people. In a recent paper, Selim Berker argues that to account for this kind of explanation, expressivists need an account of normative grounding. Against this, I argue that expressivists should eschew grounding and stick to a more pragmatic picture of explanation, one that focuses on how we use explanatory speech acts to communicate information. I propose that the standard form of a normative explanation (...) is a generalizing explanation, one which shows a particular moral injunction to follow from a more general injunction. I use Marc Lange’s account of unifying explanations in mathematics as a model for the canonical form of a normative explanation, but also to establish that logical entailment can be explanatory, so long as premises entailing the conclusion answer appropriately to our interests. An additional upshot of the resulting view is that it paves the way for a purely metaphysical solution to the problem of creeping minimalism. Quasireal properties are those that, unlike real properties, stand outside of the metaphysical hierarchy of grounding relations. (shrink)

A number of philosophers have offered quasi-perceptual theories of desire, according to which to desire something is roughly to “see” it as having value or providing reasons. These are offered as alternatives to the more traditional Humean Theory of Motivation, which denies that desires have a representational aspect. This paper examines the various considerations offered by advocates to motivate quasi-perceptualism. It argues that Humeanism is in fact able to explain the same data that the quasi-perceptualist can explain, and in one (...) case the Humean explanation is superior. Quasi-perceptual accounts of desire, the paper concludes, are for the most part unmotivated. (shrink)

The paradox of rule-following that Saul Kripke finds in Wittgenstein’s Philosophical Investigations purports to show that words and thoughts have no content—that there is no intentionality. This paper refutes the paradox with a dilemma. Intentional states are posited in rational explanations, which use propositional attitudes to explain actions and thoughts. Depending on which of the two plausible views of rational explanation is right, either: the paradox is mistaken about the a priori requirements for content; or, a fatal flaw in content (...) ascription alleged by the paradox is not a flaw at all, but a necessary component of the proper method of propositional-attitude ascription. On either lemma, rational explanation defuses the paradox. (shrink)

Are there cases in which agents ought to give up on satisfying an obligation, so that they can avoid a temptation which will lead them to freely commit an even more significant wrong? Actualists say yes. Possibilists say no. Both positions have absurd consequences. This paper argues that common-sense morality is committed to an inconsistent triad of principles. This inconsistency becomes acute when we consider the cases that motivate the possibilism–actualism debate. Thus, the absurd consequences of both solutions are unsurprising: (...) any proposed solution will have consequences incompatible with common moral practice. Arguments for denying one of the principles are considered and rejected. The paper then suggests that the inconsistent moral commitments originate in an inconsistent picture of human agency. Revisionary pictures of human agency are considered. It is argued that a quasi-Platonic picture of agency, similar to that advocated by Gary Watson 1977, is the most promising. (shrink)

Joseph Raz and Sergio Tenenbaum argue that the Guise of the Good thesis explains both the possibility of practical reason and its unity with theoretical reason, something Humean psychological theories may be unable to do. This paper will argue, however, that Raz and Tenenbaum face a dilemma: either the version of the Guise of the Good they offer is too strong to allow for weakness of will, or it will lose its theoretical advantage in preserving the unity of reason.

Attitudinal embeddings, such as ‘I hope that murder is wrong’ or ‘she is glad that eating meat is not wrong’ are a less substantial problem for expressivists than is standardly thought. If expressivists are entitled to talk of normative beliefs, they can explain what it is to for an attitude to be semantically related to a normative content in terms of being functionally related to a belief with a normative content.

For Malraux, modernity in art is not only about modern art; it is also about the birth of what he aptly terms “the first universal world of art.” This event was a consequence of the process of metamorphosis which is central to Malraux’s account of the relationship between art and time. The article explains this event, noting also that modern aesthetics has not provided an explanation. (This is the English version of the final which will be in French.).

I argue that standard explanationist solutions to the problem of creeping minimalism are largely on the right track, but they fail to correctly specify the kind of explanation that is relevant to distinguishing realism from quasirealism. Quasirealism should not be distinguished from realism in terms of the explanations it gives of why a normative judgment—a normative sentence or attitude—has the semantic content that it has. Rather, it should be distinguished in terms of the explanations it offers of what the semantic (...) content of a normative judgment is. (shrink)

Ambivalence is most naturally characterized as a case of conflicting desires. In most cases, an agent’s intrinsic desires conflict contingently: there is some possible world in which both desires would be satisfied. This paper argues, though, that there are cases in which intrinsic desires necessarily conflict—i.e., the desires are not jointly satisfiable in any possible world. Desiring a challenge for its own sake is a paradigm case of such a desire. Ambivalence of this sort in an agent’s desires creates special (...) problems for the project of reducing all facts about an agent’s desires to facts about his or her preferences over options. If this reductive project fails, there is reason to suspect that the Decision Theory cannot give us a complete theory of Humean rationality. (shrink)

By creating certain marks on paper, or by making certain sounds-breathing past a moving tongue-or by articulation of hands and bodies, language users can give expression to their mental lives. With language we command, assert, query, emote, insult, and inspire. Language has meaning. This fact can be quite mystifying, yet a science of linguistic meaning-semantics-has emerged at the intersection of a variety of disciplines: philosophy, linguistics, computer science, and psychology. Semantics is the study of meaning. But what exactly is "meaning"? (...) What is the exact target of semantic theory? Much of the early work in natural language semantics was accompanied by extensive reflection on the aims of semantic theory, and the form a theory must take to meet those aims. But this meta-theoretical reflection has not kept pace with recent theoretical innovations. This volume re-addresses these questions concerning the foundations of natural language semantics in light of the current state-of-the-art in semantic theorising. (shrink)

Natural history specimens were collected for diverse reasons, but modern, and likely future, uses often diverge from why they were collected. For example, specimens are sometimes integrated into conservation decision-making, where some practitioners claim that specimens may be necessary or extremely important for conservation in general. This is an overstatement. To correct this, I engage with the current literature on specimen collection to show that while specimens have epistemic shortcomings, they can be useful for conservation projects depending on the questions (...) or values of scientists and conservation decision-makers. This modest approach acknowledges that specimens provide a unique information channel while demarcating where and when values intercede into conservation planning. In light of the specimen’s utility for future, sometimes unknown, projects, I also make recommendations for modern specimen collection. (shrink)

An agent’s knowledge of her own intentional actions (agential knowledge) is non-observational. Yet, intentional actions typically consist of happenings external to the agents. A theory is needed to explain how agents are warranted to form such beliefs independent of observation. This paper first argues for three desirable features of an ideal theory about agential knowledge. After showing that no existing theories possess all three, a novel theory that does is presented. According to this theory, agential knowledge is the same kind (...) of knowledge as the Kripkean contingent a priori: they are knowledge justified a priori by stipulation. (shrink)

This paper argues that, with certain provisos, predicting one's future actions is incompatible with rationally deliberating about whether to perform those actions. It follows that fully rational omniscient agents are impossible, since an omniscient being could never rationally deliberate about what to do . Consequently, theories that explain practical reasons in terms of the choices of a perfectly rational omniscient agent must fail. The paper considers several ways of defending the possibility of an omniscient agent, and concludes that while some (...) of these may work, they are inconsistent with the aim of explaining practical normativity by appeal to such an agent. (shrink)

Byrne offers a novel interpretation of the idea that the mind is transparent to its possessor, and that one knows one’s own mind by looking out at the world. This paper argues that his attempts to extend this picture of self-knowledge force him to sacrifice the theoretical parsimony he presents as the primary virtue of his account. The paper concludes by discussing two general problems transparency accounts of self-knowledge must address.

I defend the thesis that most or all perceptual experiences are infused with imaginative contributions. While the idea is not new, it has few supporters. I begin by developing a framework for the underlying debate. Central to that framework is the claim that a perceptual experience is infused with imagination if and only if there are self-generated contributions to that experience that have ampliative effect on its phenomenal and directed elements. Self-generated ingredients to experience are produced by the subject as (...) opposed to being received from the world. Some form of stored content is an obvious starting point. Ampliative effects are aspects of perceptual experience that outstrip the content the senses get from the world. This conceptual framework is applied to three case studies: object-sameness and object-kind recognition (section 2), memory colour (section 3), and perceptual constancy and amodal completion (section 4). If the three cases and my overall analysis are accepted (a substantive if), then we have a forceful inductive argument for perception being infused with imagination. (shrink)

This paper offers a fresh strategy for responding to J.L. Schellenberg’s argument from divine hiddenness, called the dianthropic strategy. First, it shows how Schellenberg’s understanding of openness is deficient by arguing that openness to relationship is consistent with initial concealment. Then, the paper develops the dianthropic strategy, which focuses on the role of other persons in making a relationship between God and the nonbeliever more likely. It distinguishes this strategy from the responsibility argument and anticipates objections.

Non-cognitivists are known to face a problem in extending their account of straightforward predicative moral judgments to logically complex moral judgments. This paper presents a related problem concerning how non-cognitivists might extend their accounts of moral judgments to other kinds of moral attitudes, such as moral hopes and moral intuitions. Non-cognitivists must solve three separate challenges: they must explain the natures of these other attitudes, they must explain why they count as moral attitudes, and they must explain why the moral (...) attitudes are systematically correlated with ordinary propositional attitudes. After presenting the problem, this paper examines several contemporary theories with some initial promise for solving it, and argues that they are insufficient. (shrink)

It has recently been alleged that expressivism cannot account for the obvious fact that normative sentences and their negations express inconsistent kinds of attitudes. I explain how the expressivist can respond to this objection. I offer an account of attitudinal inconsistency that takes it to be a combination of descriptive and normative relations. The account I offer to explain these relations relies on a combination of functionalism about normative judgments and expressivism about the norms governing them. It holds that the (...) inconsistency of normative judgments is primitive. One potential problem for this view is that the large number of normative primitives that the expressivist will allegedly need to accept will render the view grossly unparsimonious. In defending this thesis, I suggest that it is a mistake to hold the lack of normative parsimony of expressivism against its core psychological claims. (shrink)

Mark Schroeder’s expressivist program has made substantial progress in providing a compositional semantics for normative terms. This paper argues that it risks achieving this semantic progress at the cost of abandoning a key theoretical motivation for embracing expressivism in the first place. The problem can be summarized as a dilemma. Either Schroeder must allow that there are cases in which agents are in disagreement with one another, or can make valid inferences, but that these disagreements or inferences are not expressible (...) in natural language; or his version of expressivism must abandon one of the key theoretical advantages expressivist theories seemed to possess over cognitivism, the ability to provide a very straightforward explanation of the action- and attitude-guiding role of normative judgments. (shrink)

In her paper, “True Faith: Against Doxastic Partiality about Faith (in God and Religious Communities) and in Defense of Evidentialism,” Katherine Dormandy argues against the view that there is a partiality norm on faith. Dormandy establishes this by showing that partiality views can’t give the right responses to encounters with stubborn counter evidence. Either they (anti-epistemic-partiality views) recommend flouting the evidence altogether in order hold on to positive beliefs about the object of faith or they (epistemic-partiality views) lower the epistemic (...) standards in objectionable ways to alleviate the epistemic pressure imposed by the counterevidence. However, one cannot have praiseworthy faith when one refuses to really grapple with the evidence against the goodness of the faith’s object. So, partiality norms, far from constituting what makes for great faith, importantly stand in its way. Thus, we should reject any partiality norms on faith. We argue that cases of praiseworthy faith involve dispositions to confront the object of faith when presented with stubborn counter evidence against their goodness. Recognizing this enables us to endorse a partiality norm while avoiding Dormandy’s worries. We argue that dispositions to confront the object of faith presuppose positive beliefs about it, thus vindicating partiality. We further argue that the confrontation makes an epistemic demand of the object of faith: produce high confidence in whether it is still worth having faith in, thus carving out a central role for evidentialist norms. (shrink)

Allan Gibbard () argues that the term ‘meaning’ expresses a normative concept, primarily on the basis of arguments that parallel Moore's famous Open Question Argument. In this paper I argue that Gibbard's evidence for normativity rests on idiosyncrasies of the Open Question Argument, and that when we use related thought experiments designed to bring out unusual semantic intuitions associated with normative terms we fail to find such evidence. These thought experiments, moreover, strongly suggest there are basic requirements for a theory (...) of meaning incompatible with Gibbard's ultimate goal of providing an expressivist account of meaning-related concepts. I conclude by considering a possible way in which meaning could be normative, consistent with the intuitions about disagreement; but this form of normativism about meaning appears incompatible with Gibbard's expressivism. (shrink)