Universal Generalization, if it is not the most poorly understood inference rule in natural deduction, then it is the least well explained or justified. The inference rule is, prima facie, quite ambitious: on the basis of a fact established of one thing, I may infer that the fact holds of every thing in the class to which the one belongs—a class which may contain indefinitely many things. How can such an inference be made with any confidence as to its validity (...) or ability to preserve truth from premise to conclusion? My goal in this paper is to explain how Universal Generalization works in a way that makes sense of its ability to preserve truth. In doing so, I shall review common accounts of Universal Generalization and explain why they are inadequate or are explanatorily unsatisfying. Happily, my account makes no ontological or epistemological presumptions and therefore should be compatible with whichever ontological or epistemological schemes the reader prefers. (shrink)

In this paper, we propose a novel account of desire reports, i.e. sentences of the form 'S wants p'. Our theory is partly motivated by Phillips-Brown's (2021) observation that subjects can desire things even if those things aren't best by the subject's lights. That is, being best isn't necessary for being desired. We compare our proposal to existing theories, and show that it provides a neat account of the central phenomenon.

In the following paper I develop an account of Gilles Deleuze’s ethics through his work on Spinoza, which he contrasts with morality, to argue that an ethical response to the COVID-19 pandemic should resist the moralizing of the New Normal and instead have an immanent focus on what is happening to us. In the first part of the paper I detail the novel approach to ethics as ethology that Deleuze works out most explicitly in Spinoza: Practical Philosophy. In the second (...) part I show exactly how Deleuze contrasts ethics from morality and moral thinking before showing the relation of ethics to morality in relation to the New Normal and contrast the Deleuzian ethical perspective from other ethical philosophical accounts that I claim are indicative a moral approach to the New Normal. I conclude by arguing that the prevalence of the New Normal amidst COVID-19 represents a triumph of what Spinoza calls the sad passions and suggest Deleuze’s ethics might be a way to reject those sad passions. (shrink)

We reconstruct as much as we can the part of al-Fārābī's treatment of modal logic that is missing from the surviving pages of his Long Commentary on the Prior Analytics. We use as a basis the quotations from this work in Ibn Sīnā, Ibn Rushd and Maimonides, together with relevant material from al-Fārābī's other writings. We present a case that al-Fārābī's treatment of the dictum de omni had a decisive effect on the development and presentation of Ibn Sīnā's modal logic. (...) We give further evidence that the Harmonisation of the Opinions of Plato and Aristotle was not written by al-Fārābī. (shrink)

Volume 20, Issue 7, July 2020, Page 160-162.

Knowledge is good, ignorance is bad. So it seems, anyway. But in this dissertation, I argue that some ignorance is epistemically valuable. Sometimes, we should suspend judgment even though by believing we would achieve knowledge. In this apology for ignorance (ignorance, that is, of a certain kind), I defend the following four theses: 1) Sometimes, we should continue inquiry in ignorance, even though we are in a position to know the answer, in order to achieve more than mere knowledge (e.g. (...) understanding) while minimizing the effects of confirmation bias. 2) It’s false that we should believe every proposition such that we are guaranteed to be right about it (and even such that we are guaranteed to know it) if we believe it. 3) Being in a position to know is the norm of assertion: importantly, this does not require belief or (thereby) knowledge, and so proper assertion can survive speaker-ignorance. 4) It can be permissible and conversationally useful to tell audiences things that it is logically impossible for them to come to know: Proper assertion can survive (necessary) audience-side ignorance. Cumulatively, this project suggests that, properly understood, ignorance has an important role to play in the good epistemic life. (shrink)

Harry Chalmers argues that monogamy involves restricting one’s partner’s access to goods in a morally troubling way that is analogous to an agreement between partners to have no additional friends. Chalmers finds the traditional defenses of monogamy wanting, since they would also justify a friendship-restricting agreement. I show why three traditional defenses of monogamy hold up quite well and why they don’t, for the most part, also justify friendship-restricting agreements. In many cases, monogamy can be justified on grounds of practicality, (...) specialness, or jealousy. (shrink)

In 2019, several US states passed “heartbeat” bills. Should such bills go into effect, they would outlaw abortion once an embryonic heartbeat can be detected, thereby severely limiting an individual’s access to abortion. Many states allow health care professionals to refuse to provide an abortion for reasons of conscience. Yet heartbeat bills do not include a positive conscience clause that would allow health care professionals to provide an abortion for reasons of conscience. I argue that this asymmetry is unjustified. The (...) same criteria that justify protecting conscientious refusals to provide abortion also justify protecting positive conscientious appeals regarding abortion. Thus, if the law provides legal exemptions for health care professionals who, as a matter of conscience, refuse to provide abortions where it is legal, it should also provide exemptions for health care professionals who, as a matter of conscience, feel obligated to provide abortions where it is illegal. (shrink)

Could a Nazi soldier or terrorist be courageous? The Courage Problem asks us to answer this sort of question, and then to explain why people are reluctant to give this answer. The present paper sheds new light on the Courage Problem by examining a controversy sparked by Bill Maher, who claimed that the 9/11 terrorists’ acts were ‘not cowardly.’ It is shown that Maher's controversy is fundamentally related to the Courage Problem. Then, a unified solution to both problems is provided. (...) This solution entails that gutsy people who lack good ends are not courageous. (shrink)

Several theorists have observed that attitude reports have what we call “revisionist” uses. For example, even if Pete has never met Ann and has no idea that she exists, Jane can still say to Jim ‘Pete believes Ann can learn to play tennis in ten lessons’ if Pete believes all 6-year-olds can learn to play tennis in ten lessons and it is part of Jane and Jim’s background knowledge that Ann is a 6-year-old. Jane’s assertion seems acceptable because the claim (...) she reports Pete as believing is entailed by Pete’s beliefs if they are revised in light of Jane and Jim’s background knowledge. We provide a semantic theory of revisionist reports based on this idea. We observe that the admissible “revisions” are limited in a striking way. Jane cannot say ‘Pete thinks Ann is a 6-year-old and can play tennis in ten lessons’ in the same context that she can say ‘Pete believes Ann can learn to play tennis ten lessons’, even though this too follows from Jane and Jim’s background knowledge together with what Pete believes. Our theory predicts the infelicity of these latter reports. It also has the resources to predict the truth of “exported” attitude reports and casts the relationship between these reports and “singular thought” in a new light. We conclude by discussing how revisionist reports make trouble for a simplistic view of the connection between the relations expressed by attitude verbs in natural language and the relations of most interest to philosophers of mind and cognitive science. (shrink)

G.A. Cohen is famous for his critique of John Rawls’s view that principles of justice are restricted in scope to institutional structures. In recent work, however, Cohen has suggested that Rawlsians get more than just the scope of justice wrong: they get the concept wrong too. He claims that justice is a fundamental value, i.e. a moral input in our deliberations about the content of action-guiding regulatory principles, rather than the output. I argue here that Cohen’s arguments for extending the (...) scope of justice equivocate across his distinction between fundamental principles of justice, i.e. principles that tell us what justice is; and regulatory principles of justice, i.e. principles that tell us what is required of us, all things – including justice – considered. Though Cohen initially had the regulatory sense of the word ‘justice’ in mind when critiquing the basic structure restriction, his replies to the problem of demandingness presuppose his own, fundamental sense of the word ‘justice’. The upshot is that he escapes demandingness at the cost of sacrificing regulatory justice’s capacity to provide clear guidance. I conclude by considering Peter Singer’s efforts to deal with demandingness in his own work on global poverty. Since Singer manages to deal with demandingness without giving up clarity, his work is a good a place to start in the search for regulatory principles that are suitable for the context of personal choice. (shrink)

The analysis of desire ascriptions has been a central topic of research for philosophers of language and mind. This work has mostly focused on providing a theory of want reports, that is, sentences of the form ‘S wants p’. In this paper, we turn from want reports to a closely related but relatively understudied construction, namely hope reports, that is, sentences of the form ‘S hopes p’. We present two contrasts involving hope reports and show that existing approaches to desire (...) fail to explain these contrasts. We then develop a novel account that combines some of the central insights in the literature. We argue that our theory provides an elegant account of our contrasts and yields a promising analysis of hoping. (shrink)

The Ideal Worlds Account of Desire says that S wants p just in case all of S’s most highly preferred doxastic possibilities make p true. The account predicts that a desire report ⌜S wants p⌝ should be true so long as there is some doxastic p-possibility that is most preferred. But we present a novel argument showing that this prediction is incorrect. More positively, we take our examples to support alternative analyses of desire, and close by briefly considering what our (...) cases suggest about the logic of desire. (shrink)

G. A. Cohen’s claim that fundamental principles are ‘fact-insensitive’ has not received an especially warm welcome from the philosophical community. While some philosophers have expressed doubts about the plausibility of his claim, others have complained that even if his thesis is true, it is also relatively insignificant. In my paper, I argue that the fact-insensitivity thesis, if true, provides considerable support for value pluralism, and is thus of interest for that reason. Though Cohen himself assumes a plurality of fundamental principles, (...) he never argues that the fact-insensitivity thesis supports this assumption. One of my paper’s aims, then, is to fill an argumentative gap in Cohen’s meta-ethical framework. (shrink)

The name ‘pluralism’ frequently rears its head in political philosophy, but theorists often have different things in mind when using the term. Whereas ‘reasonable pluralism’ refers to the fact of moral diversity among citizens of a liberal democracy, ‘value pluralism’ is a metaethical view about the structure of moral practical reasoning. In this paper, I argue that value pluralism is part of the best explanation for reasonable pluralism. However, I also argue that embracing this explanation is compatible with political liberalism’s (...) commitment to avoiding controversial premises. According value pluralism an explanatory role does not entail according it a justificatory one. What’s more, explaining reasonable disagreement in terms of reasonable disagreement about value weights opens up space for direct appeal to substantive values within political liberalism. In particular, promoting a substantive political value when doing so does not conflict with other values is unproblematic. (shrink)

Although a safe, effective, and licensed coronavirus vaccine does not yet exist, there is already controversy over how it ought to be allocated. Justice is clearly at stake, but it is unclear what justice requires in the international distribution of a scarce vaccine during a pandemic. Many are condemning ‘vaccine nationalism’ as an obstacle to equitable global distribution. We argue that limited national partiality in allocating vaccines will be a component of justice rather than an obstacle to it. For there (...) are role-based and community-embedded responsibilities to take care of one’s own, which constitute legitimate moral reasons for some identity-related prioritisation. Furthermore, a good form of vaccine nationalism prioritises one’s own without denying or ignoring duties derived from a principle of equal worth, according to which all persons, regardless of citizenship or identity, equally deserve vaccine-induced protection from COVID-19. Rather than dismissing nationalism as a tragic obstacle, it is necessary to acknowledge that a limited form of it is valuable and expresses moral commitments. Only then can one understand our world of competing obligations, a world where cosmopolitan duties of benevolence sometimes conflict with special obligations of community membership. Once these competing obligations are recognised as such, we can begin the work of designing sound ethical frameworks for achieving justice in the global distribution of a coronavirus vaccine and developing practical strategies for avoiding, mitigating or resolving conflicts of duty. (shrink)

In this paper, I raise a problem for standard precisifications of the Relational Analysis of attitude reports. The problem I raise involves counterfactual attitude verbs. such as ‘wish’. In short, the trouble is this: there are true attitude reports ‘ S wishes that P ’ but there is no suitable referent for the term ‘that P ’. The problematic reports illustrate that the content of a subject’s wish is intimately related to the content of their beliefs. I capture this fact (...) by moving to a framework in which ‘wish’ relates subjects to sets of pairs of worlds, or paired propositions, rather than—as is standardly assumed—sets of worlds. Although other types of counterfactual attitude reports, for example those involving ‘imagine’, may be similarly problematic, at this stage it is unclear whether they can be handled the same way. (shrink)

Ethicists are typically willing to grant that thick terms (e.g. ‘courageous’ and ‘murder’) are somehow associated with evaluations. But they tend to disagree about what exactly this relationship is. Does a thick term’s evaluation come by way of its semantic content? Or is the evaluation pragmatically associated with the thick term (e.g. via conversational implicature)? In this paper, I argue that thick terms are semantically associated with evaluations. In particular, I argue that many thick concepts (if not all) conceptually entail (...) evaluative contents. The Semantic View has a number of outspoken critics, but I shall limit discussion to the most recent--Pekka Väyrynen--who believes that objectionable thick concepts present a problem for the Semantic View. After advancing my positive argument in favor of the Semantic View (section II), I argue that Väyrynen’s attack is unsuccessful (section III). One reason ethicists cite for not focusing on thick concepts is that such concepts are supposedly not semantically evaluative whereas traditional thin concepts (e.g. good and wrong) are. But if my view is correct, then this reason must be rejected. (shrink)

Sometimes it is not one’s place to blame or forgive. This phenomenon is captured under the philosophical notion of standing. However, there is an asymmetry to be explained here. One can successfully blame, even if one lacks the standing to do so. Yet, one cannot successfully forgive if one lacks the standing to do so. In this article we explain this asymmetry. We argue that a complete explanation depends on not only a difference in the natures of the standing to (...) blame and forgive but also a difference in the natures of blame and forgiveness themselves. (shrink)

The cosmic perspective (or view sub specie aeternitatis) is associated with concerns about the meaning of life, our significance in the universe, and the universe’s indifference. I suggest that there is another important and common, albeit tacit, concern related to the cosmic view. Adopting the cosmic view can justifiably bring about a sense of disconnection from one’s life. Moreover, many of the explicit concerns we have regarding the cosmic view are issues that have a rational bearing upon this sense of (...) disconnection. As I argue, issues concerning our normative reasons (viewed from the cosmic perspective), our cosmic significance, and the universe’s vastness and indifference all warrant a sense of disconnectedness from our lives. At least, such disconnection is warranted for the duration of our attentive engagement with the cosmic view. But in small enough doses, this can be a good thing. The cosmic view and the sense of disconnection it brings about can foster experiences of awe. Awe, in turn, can promote a greater feeling of connection to the world around us and make us, as Bertrand Russell (1935/1973) would put it, less ‘trivial’ and ‘arrogant.’. (shrink)

Skeptical puzzles and arguments often employ knowledge-closure principles . Epistemologists widely believe that an adequate reply to the skeptic should explain why her reasoning is appealing albeit misleading; but it’s unclear what would explain the appeal of the skeptic’s closure principle, if not for its truth. In this paper, I aim to challenge the widespread commitment to knowledge-closure. But I proceed by first examining a new puzzle about failing to know—what I call the New Ignorance Puzzle . This puzzle resembles (...) to the Old Ignorance Puzzle , although it does not involve a closure principle. It instead centers on the standard view of ignorance, a highly intuitive principle stating that ignorance is merely a failure to know. In Sects. 2 and 3, I argue that the best way to solve the New Ignorance Puzzle is to reject the standard view of ignorance and to explain away its appeal via conversational implicature. I then use this solution to the New Ignorance Puzzle as a way of explaining why knowledge-closure principles would seem true, and why abominable conjunctions would seem abominable, even if such principles were false . The upshot is a new way of explaining why the skeptic’s reasoning is appealing albeit misleading. (shrink)

It is widely agreed that hypocrisy can undermine one’s moral standing to blame. According to the Nonhypocrisy Condition on standing, R has the standing to blame some other agent S for a violation of some norm N only if R is not hypocritical with respect to blame for violations of N. Yet this condition is seldom argued for. Macalester Bell points out that the fact that hypocrisy is a moral fault does not yet explain why hypocritical blame is standingless blame. (...) She raises a challenge: one must explain what is distinct about hypocritical blame such that the hypocritical blamer lacks the standing to blame, even if the arrogant or petty blamer does not. Of those writing on hypocrisy, only we offer a direct response to Bell’s challenge. Recently, however, our account has come under criticism. We argue here that (1) our account can handle these criticisms and that (2) no other rival account adequately addresses Bell’s challenge of explaining what is uniquely objectionable about hypocritical blame. Because answering Bell’s challenge is a necessary component of any plausible account of the relationship between hypocrisy and standing, our account remains the best on offer. (shrink)

The current literature on norms of inquiry features two families of norms: norms that focus on an inquirer’s ignorance and norms that focus on the question’s soundness. I argue that, given a factive conception of ignorance, it’s possible to derive a soundness-style norm from a version of the ignorance norm. A crucial lemma in the argument is that just as one can only be ignorant of a proposition if the proposition is true, so one can only be ignorant with respect (...) to a question if the question is sound. (shrink)

Higher education institutions are mining and analyzing student data to effect educational, political, and managerial outcomes. Done under the banner of “learning analytics,” this work can—and often does—surface sensitive data and information about, inter alia, a student’s demographics, academic performance, offline and online movements, physical fitness, mental wellbeing, and social network. With these data, institutions and third parties are able to describe student life, predict future behaviors, and intervene to address academic or other barriers to student success (however defined). Learning (...) analytics, consequently, raise serious issues concerning student privacy, autonomy, and the appropriate flow of student data. We argue that issues around privacy lead to valid questions about the degree to which students should trust their institution to use learning analytics data and other artifacts (algorithms, predictive scores) with their interests in mind. We argue that higher education institutions are paradigms of information fiduciaries. As such, colleges and universities have a special responsibility to their students. In this article, we use the information fiduciary concept to analyze cases when learning analytics violate an institution’s responsibility to its students. (shrink)

In contemporary debates about justice, political philosophers take themselves to be engaged with a subject that’s narrower than the whole of morality. Many contemporary liberals, notably John Rawls, understand this narrowness in terms of context specificity. On their view, justice is the part of morality that applies to the context of a society’s institutions, but only has indirect application to the context of citizens’ personal lives. In contrast, many value pluralists, notably G.A. Cohen, understand justice’s narrowness in terms of singularity (...) against a plural background. On their view, justice is one fundamental value amongst a plurality of fundamental values. The purpose of my thesis is to establish that the pluralist conception of justice’s narrowness is theoretically significant and true. To establish its theoretical significance, I argue that proper attention to the ways in which different understandings of narrowness inform the work of contemporary egalitarians explains a considerable amount of disagreement between them concerning the content and scope of distributive justice. On the one hand, I’ll argue that if we understand justice’s narrowness in the manner Cohen and other pluralists do, i.e., understand a conception of justice to be a conception of a particular fundamental value, then both luck-egalitarianism and the claim that justice extends to the personal context are compelling. On the other hand, I’ll argue that if we understand justice’s narrowness in a contextual manner, i.e., understand justice to comprise one or more all-things-considered principles adopted for the institutional context, then both luck-egalitarianism and the claim that justice extends to the personal context prove implausible. To establish the truth of the pluralist conception of narrowness, I argue first, that the contextual understanding is only plausible if fairness should be understood procedurally instead of substantively; and second, that substantive fairness cannot be eliminated, as specifying the content of procedural fairness requires a substantive criterion. The upshot is that justice’s narrowness is best understood in terms of singularity against a plural background, rather than in terms of context specificity. (shrink)

In this paper, we present two puzzles involving desire reports concerning series of events. What does a person want to happen in the first event – is it the event with the highest expected return, or the event that is the initial part of the best series? We show that existing approaches fail to resolve the puzzles around this question and develop a novel account of our own. Our semantics is built around three ideas. First, we propose that desire ascriptions (...) are evaluated relative to a contextually supplied set of propositions, or alternatives. The semantic value of an ascription ‘S wants p’ is determined by S's preference ordering over these alternatives. Second, we propose that desire reports carry a requirement to the effect that the prejacent of the ascription must be suitably related to the background set of alternatives. Finally, we suggest that desire reports carry a dominance condition concerning the subject's ranking of the alternatives. Overall, we argue that our theory provides us with an elegant resolution of our puzzles, and yields a promising approach to desire. (shrink)

This paper is about two requirements on wish reports whose interaction motivates a novel semantics for these ascriptions. The first requirement concerns the ambiguities that arise when determiner phrases, such as definite descriptions, interact with ‘wish’. More specifically, several theorists have recently argued that attitude ascriptions featuring counterfactual attitude verbs license interpretations on which the determiner phrase is interpreted relative to the subject’s beliefs. The second requirement involves the fact that desire reports in general require decision-theoretic notions for their analysis. (...) The current study is motivated by the fact that no existing account captures both of these aspects of wishing. I develop a semantics for wish reports that makes available belief-relative readings but also allows decision-theoretic notions to play a role in shaping the truth conditions of these ascriptions. The general idea is that we can analyze wishing in terms of a two-dimensional notion of expected utility. (shrink)

This book further develops the interventionist literature on wild animal suffering using different theoretical frameworks, including some that have never previously been used to ground our positive duties to wild animals.------------Though we’ve always known that the wild is a nasty place where predators lethally attack prey, only recently have most animal ethicists come to realize that most wild animals fail to flourish. In fact, what we know about wild animal reproduction suggests that the majority of sentient beings born into the (...) world may not even live lives worth living. It’s not unreasonable for one to initially respond to the above with a sense of depressed resignation, but a growing number of ethicists believe that we both can and should intervene. The purpose of this book is to further develop the interventionist literature by bringing together philosophers who agree that we have significant duties to help wild animals, but who use different theoretical frameworks, or who disagree about the details, e.g., about the reasons that ground our obligations to help wild animals, about how those obligations should be classified, about the content of our obligations, about the means we should use to fulfill our obligations, etc.------------This book will be an invaluable resource for scholars, researchers and students of animal ethics, animal welfare, environmental ethics, philosophy, and sustainability. It was originally published as a special issue of the journal Ethics, Policy & Environment. (shrink)

It is normal to think that philosophers’ first dedication is to the truth. Publishers and writers consider ideas and papers according to criteria such as originality, eloquence, interestingness, soundness, and plausibility. I suggest that moral consequence should play a greater role in our choices to publish when serious harm is at stake. One’s credence in a particular idea should be weighed against the potential consequences of the publication of one’s ideas both if one turns out to be right and if (...) one turns out to be wrong. This activist approach to philosophical writing combines moral concern with epistemic humility. (shrink)

This paper presents a puzzle involving embedded attitude reports. We resolve the puzzle by arguing that attitude verbs take restricted readings: in some environments the denotation of attitude verbs can be restricted by a given proposition. For example, when these verbs are embedded in the consequent of a conditional, they can be restricted by the proposition expressed by the conditional’s antecedent. We formulate and motivate two conditions on the availability of verb restrictions: a constraint that ties the content of restrictions (...) to the “dynamic effects” of sentential connectives and a constraint that limits the availability of restriction effects to present tense verbs with first-person subjects. However, we also present some cases that make trouble for these conditions, and outline some possible ways of modifying the view to account for the recalcitrant data. We conclude with a brief discussion of some of the connections between our semantics for attitude verbs and issues concerning epistemic modals and theories of knowledge. (shrink)

Unlike first-person Moorean sentences, it’s not always awkward to assert, “p, but you don’t know that p.” This can seem puzzling: after all, one can never get one’s audience to know the asserted content by speaking thus. Nevertheless, such assertions can be conversationally useful, for instance, by helping speaker and addressee agree on where to disagree. I will argue that such assertions also make trouble for the growing family of views about the norm of assertion that what licenses proper assertion (...) is not the initiating epistemic position of the speaker but the resulting epistemic position of the audience. (shrink)

Schlenker (Semant Pragmat 2(3):1–78, 2009; Philos Stud 151(1):115–142, 2010a; Mind 119(474):377–391, 2010b) provides an algorithm for deriving the presupposition projection properties of an expression from that expression’s classical semantics. In this paper, we consider the predictions of Schlenker’s algorithm as applied to attitude verbs. More specifically, we compare Schlenker’s theory with a prominent view which maintains that attitudes exhibit belief projection, so that presupposition triggers in their scope imply that the attitude holder believes the presupposition (Karttunen in Theor Linguist 34(1):181, (...) 1974; Heim in J Semant 9(3):183–221, 1992; Sudo in The art and craft of semantics: a festschrift for Irene Heim, MIT Press, 2014). We show that Schlenker’s theory does not predict belief projection, and discuss several consequences of this result. (shrink)

In this paper, I challenge the traditional narrative that William James’s arguments against determinism were primarily motivated by his personal struggles with depression. I argue that James presents an alternative argument against determinism that is motivated by his commitment to sound scientific practice. James argues that determinism illegitimately extrapolates from observations of past events to predictions about future events without acknowledging the distinct metaphysical difference between them. This occupation with futurity suggests that James’s true target is better understood as logical (...) determinism rather than causal determinism. This has consequences for James’s proposed alternative, which I call his probabilistic underdeterminism, a conception of the universe that is built on chance, choice, and a local teleology. All of this forms part of a broader criticism of the scientific practices of his day based on their widespread failure to acknowledge the distorting effects of observation on that which is observed. (shrink)

In this paper, I draw attention to comparative preference claims, i.e. sentences of the form \S prefers p to q\. I show that preference claims exhibit interesting patterns, and try to develop a semantics that captures them. Then I use my account of preference to provide an analysis of desire. The resulting entry for desire ascriptions is independently motivated, and finds support from a wide range of phenomena.

The aim of this dissertation is to develop an account of Gilles Deleuze’s philosophical project as a departure from ontology and ontological thinking. Ontology can be broadly understood as the study of being or the study of the meaning of being. Traditional ontology examines the nature of being while more contemporary philosophy often understands being itself as becoming or a process. In this respect, Deleuze has often been interpreted as a process or differential ontologist. This project departs from that interpretation (...) by arguing for a non-ontological Deleuze. The dissertation is broken into three papers where each presents a different account of what I call the non-ontological Deleuze through his work on the major pre-Kantian modern philosophers: David Hume, Benedict Spinoza, and Gottfried Leibniz. Each paper then uses the non-ontological Deleuze to engage with a related movement in post-Deleuzian Continental Philosophy. The first paper focuses on Deleuze’s early work on Hume to argue for a re-reading of the history of modern philosophy with a basis in transcendental empiricism rather than Kantian transcendental idealism. This paper uses Deleuze’s reading of Hume to respond to and critique the Speculative Realist movement’s charge that post-Kantian philosophy suffers from what they call correlationism. The second paper uses Deleuze’s work on Spinoza to argue for what the former calls ethology as a replacement for ontology. The claim here is that we should think of things in terms of what they do rather than what they are: in terms of their motion and affects rather than their being. There I contrast my reading of Deleuze’s Spinoza with those thinkers who have recently used that work to develop what is often referred to as New Materialism. The final paper argues that understanding things in terms of what they can do requires a nomadology, which is Deleuze’s play on Leibniz’s monadology. This paper uses Deleuze’s nomadology to create a dialogue with the emerging literature on Critical Posthumanism and subjectivity that has been influenced by Deleuze to suggest that posthumanist subjectivity should be understood in non-ontological terms. (shrink)

This paper defends a theory of fictional truth. According to this theory, there is a fact of the matter concerning the number of hairs on Sherlock Holmes' head, and likewise for any other meaningful question one could ask about what's true in a work of fiction. We argue that a theory of this form is needed to account for the patterns in our judgments about attitude reports that embed fictional claims. We contrast our view with one of the dominant approaches (...) to fictional truth, which originates with David Lewis. Along the way we explore the relationship between fiction, counterfactuals, and vagueness. (shrink)

Job motivation remains an area of concern among researchers due to the rising issues of poor or lack of motivation among workers. This refers to one’s personal will or drives to perform a task at work. Meanwhile, job satisfaction refers to an employee’s sense of fulfillment with his or her work experience. Therefore, the current study utilized the descriptive- correlational research design to investigate the impact of job motivation on the job satisfaction of accountants. To gather essential data and achieve (...) the objectives of the study, Multidimensional Work Motivational Scale (MWMS) and Minnesota Satisfaction Questionnaire (MSQ) were administered to the target respondents. The collected data were then analyzed using a Multiple Regression Analysis; findings revealed that job motivation has a significant impact on the job satisfaction of accountants. Additionally, the results of this study were carefully evaluated and discussed, and recommendations were made to benefit the stakeholders of the study and contribute to the existing body of knowledge. (shrink)

This paper proposes a new Separabilist account of thick concepts, called the Expansion View (or EV). According to EV, thick concepts are expanded contents of thin terms. An expanded content is, roughly, the semantic content of a predicate along with modifiers. Although EV is a form of Separabilism, it is distinct from the only kind of Separabilism discussed in the literature, and it has many features that Inseparabilists want from an account of thick concepts. EV can also give non-cognitivists a (...) novel escape from the Anti-Disentangling Argument. §I explains the approach of all previous Separabilists, and argues that there’s no reason for Separabilists to take this approach. §II explains EV. §III fends off objections. And §IV explains how non-cognitivist proponents of EV can escape the Anti-Disentangling Argument. (shrink)

In order to handle presuppositions in the scope of attitude verbs, the binding theory allows presuppositions triggered in a subject's beliefs to be bound at the matrix level; and it allows presuppositions triggered in non-doxastic attitudes to be bound in the subject's beliefs (Geurts, 1999; Maier, 2015). However, we argue that this leads to serious overgeneration, for example it predicts that the unacceptable `Sue will come to the party, but Bill is sure that she won't and that only Sue will (...) come to the party' should be equivalent to the acceptable `Sue will come to the party, but Bill is sure that nobody will come to the party'. This is because the presupposition triggered by `only Sue will come to the party' should be able to be bound at the matrix level. We discuss some responses to this problem, but argue that they all have shortcomings. (shrink)

G.A. Cohen is well known within contemporary political philosophy for claiming that the scope of principles of justice extends beyond the design of institutions to citizens’ personal choices. More recently, he’s also received attention for claiming that principles of justice are normatively ultimate, i.e., that they’re necessary for the justification of action guiding principles but are unsuitable to guide political practice themselves. The purpose of this paper is to explore the relationship between these claims as they’re applied in criticism of (...) John Rawls. It argues that ascribing normative ultimacy to justice entails its application to personal choice. However, it also argues that if Cohen’s right about Rawls’s difference principle being regulatory rather than ultimate, then his earlier claim that Rawls must extend it to personal choice on pain of inconsistency is refuted. (shrink)

This paper is a short commentary on Veljko Dubljevic's "Autonomy in Neuroethics: Political and Not Metaphysical.".

Political leaders may change their mind about a policy, or even a significant moral issue. While genuinely changing one’s mind is not hypocritical, there are reasons to think that leaders who claim such a change are merely hypocritically pandering for political advantage. Indeed, some social science studies allegedly confirm that constituents will judge political leaders who change positions as hypocritical. Yet these studies are missing crucial details that we normally use to distinguish genuine mind changers from hollow hypocrites. These details (...) suggest ways in which political leaders can communicate that their mind change is genuine without necessarily being judged hypocritical. (shrink)

This entry addresses the question of whether justice is thick, thin, or neither. It discusses three main ways of understanding the difference between thick and thin – Williams’ 1985 distinction, the Continuum Approach, and Hare’s distinction. The question of how to classify justice turns out to be a problem for Williams’ 1985 distinction. If the Continuum Approach is correct, it’s far from clear why it would matter whether a given concept is classified as thick, thin, or neither. Hare’s distinction, on (...) the other hand, allows for a strong case to be made for the claim that “justice” is thick. And if “justice” is thick, in Hare’s sense, then there are at least two potential implications. The first is that justice might be a genuine value property, assuming it’s impossible for “just” to have a value-neutral counterpart. The second is that there might be intractable intercultural disagreements about what things are just. (shrink)

My aim is to propose a better way to understand moral demandingness: a counterfactual view that requires us to consider the demands that moral theories make across other possible worlds. Seemingly, the demandingness of any moral theory or principle should be evaluated in terms of that theory’s general demandingness. This, in turn, implies that we ought to be concerned about the possible demandingness of moral theories and not just about how demanding they actually are. This counterfactual view might also have (...) some surprising implications about how demanding commonsense morality really is. After all, commonsense morality might be extremely demanding in many possible worlds. This consideration, in turn, risks undermining the commonsense moral theorist's ability to make purely cost-based demandingness objections against consequentialism, giving us strong reasons to worry about the purely cost-based demandingness objection’s viability in general. (shrink)

According to the doctrine of infallibility, one is permitted to believe p if one knows that necessarily, one would be right if one believed that p. This plausible principle—made famous in Descartes’ cogito—is false. There are some self-fulfilling, higher-order propositions one can’t be wrong about but shouldn’t believe anyway: believing them would immediately make one's overall doxastic state worse.

I sympathetically explore the thesis that God literally forgets sins. I articulate some altruistic God might have for forgetting certain sins. If so, then God may have altruistic reasons to relinquish a great-making trait (omniscience). But according to traditional Anselmian perfect being theology, God is necessarily perfect and so incapable of acting on these altruistic reasons. More broadly, a God who necessarily has all the perfections is a God who is incapable of making a certain kind of sacrifice: God can (...) never make tradeoffs that diminish God’s overall greatness, even when those diminishments are relatively small (like forgetting a particular proposition) and the (altruistic) rewards of making the tradeoff substantial. I argue that God’s inability to make such tradeoffs is not a trivial cost for traditional perfect-being theologians who also believe that God is in loving relationships with creatures. Along the way, I explore the prospects for a less traditional form of perfect being theology, perfect being kenoticism, and different models for divine forgetting. (shrink)

In a recent book and article, James Sterba has argued that there is no free will defense. It is the purpose of this article to show that, in the most technical sense, he is wrong. There is a version of the free will defense that can solve what Sterba (rightly) takes to be the most interesting and severe version of the logical problem of moral evil. However, I will also argue that, in effect (or, we might say, in practice), Sterba (...) is correct. The only working version of the free will defense requires embracing a view that entails consequences theists traditionally have not and cannot accept. Consequently, the one and only free will solution is not viable. Unless some other solution can be found (Sterba argues there is none), the logical problem of evil, as Sterba understands it, either commits one to atheism, or a version of theism that practically all theists would regard as a heresy. (shrink)

Hypocrites, we are told, lack the moral standing to blame. But what is this standing to blame? Why would hypocrisy undermine it? Do any other conditions compromise standing to blame? Kasper Lippert-Rasmussen’s The Beam and the Mote offers the first book-length treatment on such complex questions. Yet the book admirably pushes even further, extending the scope of standing into other normative domains, such as praise, forgiveness, and encouragement. In our review, we critically engage with four of the book’s central topics: (...) (1) the nature and scope of the moral standing to blame, (2) why hypocrisy undermines standing to blame, (3) what other conditions undermine standing to blame, and (4) standing in other normative domains. Although we argue that Lippert-Rasmussen’s views on (2) and (4) require further development, his expansion of standing into underexplored domains is praiseworthy. (shrink)

In recent work, Andrew T. Forcehimes and Robert B. Talisse correctly note that G.A. Cohen’s fact-insensitivity thesis, properly understood, is explanatory. This observation raises an important concern. If fact-insensitive principles are explanatory, then what role can they play in normative deliberations? The purpose of my paper is, in part, to address this question. Following David Miller, I indicate that on a charitable understanding of Cohen’s thesis, an explanatory principle explains a justificatory fact by completing an otherwise logically incomplete inference. As (...) a result, the explanatory role such a principle plays is inseparable from its status as a (not necessarily successful) justificatory reason. With this interpretation in hand, I then proceed to argue that Lea Ypi’s and Robert Jubb’s recent criticisms fail to undermine Cohen’s thesis, and that fact-insensitive principles, once discovered, are especially helpful for purposes of deliberation in circumstances characterized by changing and changeable feasibility constraints. (shrink)

I argue that the story of God’s commanding Abraham to sacrifice Isaac can be read as a variant of Kavka’s (1983) Toxin Puzzle. On this reading, Abraham has no reason to kill Isaac, only reason to intend to kill Isaac. On one version of the Kavkan reading, it’s impossible for Abraham, thus situated, to form the intention to kill Isaac. This would make the binding an impossible story: I explore the ethical and theological consequences of reading the story in this (...) way. Finally, I suggest that analytic philosophers may have more to contribute to interpretive projects in philosophical theology than generally practiced. (shrink)