According to many philosophers, rationality is, at least in part, a matter of one’s attitudes cohering with one another. Theorists who endorse this idea have devoted much attention to formulating various coherence requirements. Surprisingly, they have said very little about what it takes for a set of attitudes to be coherent in general. We articulate and defend a general account on which a set of attitudes is coherent just in case and because it is logically possible for the attitudes to (...) be jointly satisfied in the sense of jointly fitting the world. In addition, we show how the account can help adjudicate debates about how to formulate various rational requirements. (shrink)

My primary target in this paper is a puzzle that emerges from the conjunction of several seemingly innocent assumptions in action theory and the metaphysics of moral responsibility. The puzzle I have in mind is this. On one widely held account of moral responsibility, an agent is morally responsible only for those actions or outcomes over which that agent exercises control. Recently, however, some have cited cases where agents appear to be morally responsible without exercising any control. This leads some (...) to abandon the control-based account of responsibility and replace it with an alternative account. It leads others to deny the intuition that agents are responsible in these troublesome cases. After outlining the account of moral responsibility I have in mind, I look at some of the arguments made against the viability of this theory. I show that there are conceptual resources for salvaging the control account, focusing in particular on the nature of vigilance. I also argue that there is empirical data that supports the control account so conceived. (shrink)

In a recent book and an article, Carl Craver construes the relations between different levels of a mechanism, which he also refers to as constitutive relations, in terms of mutual manipulability (MM). Interpreted metaphysically, MM implies that inter-level relations are symmetrical. MM thus violates one of the main desiderata of scientific explanation, namely explanatory asymmetry. Parts of Craver’s writings suggest a metaphysical interpretation of MM, and Craver explicitly commits to constitutive relationships being symmetrical. The paper furthermore explores the option of (...) interpreting MM epistemologically, as a means for individuating mechanisms. It is argued that MM then is redundant. MM should therefore better be abandoned. (shrink)

Samuel Kerstein’s recent (2013) How To Treat Persons is an ambitious attempt to develop a new, broadly Kantian account of what it is to treat others as mere means and what it means to act in accordance with others’ dignity. His project is explicitly nonfoundationalist: his interpretation stands or falls on its ability to accommodate our pretheoretic intuitions, and he does an admirable job of handling carefully a range of well fleshed out and sometimes subtle examples. In what follows, (...) I shall give a quick summary of the chapters and then say two good things about the book and one critical thing. (shrink)

Judgments of blame for others are typically sensitive to what an agent knows and desires. However, when people act negligently, they do not know what they are doing and do not desire the outcomes of their negligence. How, then, do people attribute blame for negligent wrongdoing? We propose that people attribute blame for negligent wrongdoing based on perceived mental control, or the degree to which an agent guides their thoughts and attention over time. To acquire information about others’ mental control, (...) people self-project their own perceived mental control to anchor third-personal judgments about mental control and concomitant responsibility for negligent wrongdoing. In four experiments (N = 841), we tested whether perceptions of mental control drive third-personal judgments of blame for negligent wrongdoing. Study 1 showed that the ease with which people can counterfactually imagine an individual being non-negligent mediated the relationship between judgments of control and blame. Studies 2a and 2b indicated that perceived mental control has a strong effect on judgments of blame for negligent wrongdoing and that first-personal judgments of mental control are moderately correlated with third-personal judgments of blame for negligent wrongdoing. Finally, we used an autobiographical memory manipulation in Study 3 to make personal episodes of forgetfulness salient. Participants for whom past personal episodes of forgetfulness were made salient judged negligent wrongdoers less harshly compared to a control group for whom past episodes of negligence were not salient. Collectively, these findings suggest that first-personal judgments of mental control drive third-personal judgments of blame for negligent wrongdoing and indicate a novel role for counterfactual thinking in the attribution of responsibility. (shrink)

This article challenges the association between realist methodology and ideals of legitimacy. Many who seek a more “realistic” or “political” approach to political theory replace the familiar orientation towards a state of justice with a structurally similar orientation towards a state of legitimacy. As a result, they fail to provide more reliable practical guidance, and wrongly displace radical demands. Rather than orienting action towards any state of affairs, I suggest that a more practically useful approach to political theory would directly (...) address judgments, by comparing the concrete possibilities for action faced by real political actors. (shrink)

Fragmentalism was originally introduced as a new A-theory of time. It was further refined and discussed, and different developments of the original insight have been proposed. In a celebrated paper, Jonathan Simon contends that fragmentalism delivers a new realist account of the quantum state—which he calls conservative realism—according to which: the quantum state is a complete description of a physical system, the quantum state is grounded in its terms, and the superposition terms are themselves grounded in local goings-on about the (...) system in question. We will argue that fragmentalism, at least along the lines proposed by Simon, does not offer a new, satisfactory realistic account of the quantum state. This raises the question about whether there are some other viable forms of quantum fragmentalism. (shrink)

Mind wandering is typically operationalized as task-unrelated thought. Some argue for the need to distinguish between unintentional and intentional mind wandering, where an agent voluntarily shifts attention from task-related to task-unrelated thoughts. We reveal an inconsistency between the standard, task-unrelated thought definition of mind wandering and the occurrence of intentional mind wandering (together with plausible assumptions about tasks and intentions). This suggests that either the standard definition of mind wandering should be rejected or that intentional mind wandering is an incoherent (...) category. Solving this puzzle is critical for advancing theoretical frameworks of mind wandering. (shrink)

In Nicomachean Ethics 1. 7, Aristotle gives a definition of the human good, and he does so by means of the “ ergon argument.” I clear the way for a new interpretation of this argument by arguing that Aristotle does not think that the ergon of something is always the proper activity of that thing. Though he has a single concept of an ergon, Aristotle identifies the ergon of an X as an activity in some cases but a product in (...) others, depending on the sort of thing the X is—for while the ergon of the eye is seeing, the ergon of a sculptor is a sculpture. This alternative interpretation of Aristotle’s concept of an ergon allows the key explanatory middle term of the ergon argument to be what, I argue, it ought to be: “the best achievement of a human.”. (shrink)

Kant’s Formula of Humanity can be analyzed into two parts. One is an injunction to treat humanity always as an end. The other is a prohibition on using humanity as a mere means. The second is often referred to as the FH prohibition or the mere means prohibition. It has become popular to interpret this prohibition in terms of consent. The idea is that, if X uses Y's humanity as a means and Y does not consent to it, then X (...) uses Y's humanity as a mere means. There is then debate about the kind of consent that is relevant: possible, actual, or rational. In this paper, I argue against this interpretation. Section one sets up the consent account. Section two attacks possible and actual consent accounts on doctrinal grounds. Section three extends this doctrinal attack to rational consent accounts. Section four circles back to the original motivation for the consent interpretation. I argue that the consent account rests on a misinterpretation, and I conclude with a quick sketch of an alternative interpretation of the FH prohibition. (shrink)

According to Aristotle, the medical art aims at health, which is a virtue of the body, and does so in an unlimited way. Consequently, medicine does not determine the extent to which health should be pursued, and “mental health” falls under medicine only via pros hen predication. Because medicine is inherently oriented to its end, it produces health in accordance with its nature and disease contrary to its nature—even when disease is good for the patient. Aristotle’s politician understands that this (...) inherent orientation can be systematically distorted, and so would see the need for something like the Hippocratic Oath. (shrink)

In this paper, I will argue that there is a version of possibilism—inspired by the modal analogue of Kit Fine’s fragmentalism—that can be combined with a weakening of actualism. The reasons for analysing this view, which I call Modal Fragmentalism, are twofold. Firstly, it can enrich our understanding of the actualism/possibilism divide, by showing that, at least in principle, the adoption of possibilia does not correspond to an outright rejection of the actualist intuitions. Secondly, and more specifically, it can enrich (...) our understanding of concretism, by proving that, at least in principle, the idea that objects have properties in an absolute manner is compatible with transworld identity. (shrink)

In this paper, I confront Parfit’s Mixed Maxims Objection. I argue that recent attempts to respond to this objection fail, and I argue that their failure is compounded by the failure of recent attempts to show how the Formula of Universal Law can be used to demarcate the category of obligatory maxims. I then set out my own response to the objection, drawing on remarks from Kant’s Metaphysics of Morals for inspiration and developing a novel account of how the Formula (...) of Universal Law can be employed to determine the deontic status of action tokens, action types, and maxims. (shrink)

Recent years have witnessed growing controversy over the “wisdom of the multitude.” As epistemic critics drawing on vast empirical evidence have cast doubt on the political competence of ordinary citizens, epistemic democrats have offered a defense of democracy grounded largely in analogies and formal results. So far, I argue, the critics have been more convincing. Nevertheless, democracy can be defended on instrumental grounds, and this article demonstrates an alternative approach. Instead of implausibly upholding the epistemic reliability of average voters, I (...) observe that competitive elections, universal suffrage, and discretionary state power disable certain potent mechanisms of elite entrenchment. By reserving particular forms of power for the multitude of ordinary citizens, they make democratic states more resistant to dangerous forms of capture than non-democratic alternatives. My approach thus offers a robust defense of electoral democracy, yet cautions against expecting too much from it—motivating a thicker conception of democracy, writ large. (shrink)

According to the attentional resources account, mind wandering (or “task-unrelated thought”) is thought to compete with a focal task for attentional resources. Here, we tested two key predictions of this account: First, that mind wandering should not interfere with performance on a task that does not require attentional resources; second, that as task requirements become automatized, performance should improve and depth of mind wandering should increase. Here, we used a serial reaction time task with implicit- and explicit-learning groups to test (...) these predictions. Providing novel evidence for the attentional resource account’s first prediction, results indicated that depth of mind wandering was negatively associated with learning in the explicit, but not the implicit, group, indicating that mind wandering is associated with impaired explicit, but not implicit, learning. Corroborating the attention resource account’s second prediction, we also found that, overall, performance improved while at the same time depth of mind wandering increased. From an implicit learning perspective, these results are consistent with the claim that explicit learning is impaired under attentional load, but implicit learning is not. (shrink)

Kraut and other neo-Aristotelians have argued that there is no such thing as absolute goodness. They admit only good in a kind, e.g. a good sculptor, and good for something, e.g. good for fish. What is the view of Aristotle? Mostly limiting myself to the Nicomachean Ethics, I argue that Aristotle is committed to things being absolutely good and also to a metaphysics of absolute goodness where there is a maximally best good that is the cause of the goodness of (...) all other things in virtue of being their end. I begin by suggesting that the notion of good as an end, which is present in the first lines of the NE, is not obviously accounted for by good in a kind or good for something. I then give evidence that good in a kind and good for something can explain neither certain distinctions drawn between virtues nor the determinacy ascribed to what is good “in itself.” I argue contra Gotthelf that because several important arguments in the Nicomachean Ethics rely on comparative judgments of absolute value—e.g. “Man is the best of all animals”—Aristotle is committed to the existence of both absolute goodness and an absolutely best being. I focus on one passage, Aristotle’s division of goods in NE I 12, which presupposes this metaphysical picture. (shrink)

Are the real numbers rich enough to measure intelligence? We generalize a result of Alexander and Hutter about the so-called Legg-Hutter intelligence measures of reinforcement learning agents. Using the generalized result, we exhibit a paradox: in one particular version of the Legg-Hutter intelligence measure, certain agents all have intelligence 0, even though in a certain sense some of them outperform others. We show that this paradox disappears if we vary the Legg-Hutter intelligence measure to be hyperreal-valued rather than real-valued.

This paper concerns the grounds of nonground: what it is in virtue of that facts of the form [F1 does not ground F2] hold. While the literature on iterated ground is expansive, there is comparatively little written on the grounds of nonground. I argue that nonground is grounded in distinctness from ground. If F1 does not ground F2, then [F1 does not ground F2] is grounded in the fact that F1 is distinct from that which does ground F2. While this (...) proposal strikes me as natural, it faces puzzles involving conjunction, contingency, and cardinality. The bulk of this paper explores how the view might be precisified, and how these puzzles might be resolved. (shrink)

We sometimes fail unwittingly to do things that we ought to do. And we are, from time to time, culpable for these unwitting omissions. We provide an outline of a theory of responsibility for unwitting omissions. We emphasize two distinctive ideas: (i) many unwitting omissions can be understood as failures of appropriate vigilance, and; (ii) the sort of self-control implicated in these failures of appropriate vigilance is valuable. We argue that the norms that govern vigilance and the value of self-control (...) explain culpability for unwitting omissions. (shrink)

I provide a theory of the metaphysical foundations of identity: an account what grounds facts of the form a=b. In particular, I defend the claim that indiscernibility grounds identity. This is typically rejected because it is viciously circular; plausible assumptions about the logic of ground entail that the fact that a=b partially grounds itself. The theory I defend is immune to this circularity.

Discussions of Aristotle’s Metaphysics Z tend to treat it either as an independent treatise on substance and essence or as preliminary to the main conclusions of the Metaphysics. I argue instead that Z is central to Aristotle’s project of first philosophy in the Metaphysics: the first philosopher seeks the first causes of being qua being, especially substances, and in Z, Aristotle establishes that essences or forms are the first causes of being of perceptible substances. I also argue that the centrality (...) of Z to first philosophy is compatible with its status as theology. (shrink)

Ever since Hegel famously objected to Kant’s universalization formulations of the Categorical Imperative on the grounds that they are nothing but an empty formalism, there has been continual debate about whether he was right. In this paper I argue that Hegel got things at least half-right: I argue that even if negative duties (duties to omit actions or not to adopt maxims) can be derived from the universalization formulations, positive duties (duties to commit actions or to adopt maxims) cannot. The (...) paper is divided into three main sections. In the first, I set out the procedures generally accepted among Kantians for deriving positive duties from the universalization formulations. In the second, I set out the arguments from section 1 in more detail and explain why they do not work. In the third, I examine a strategy that might be used to supplement the arguments from section 2 and I argue that it also does not work. (shrink)

Experimental work on free will typically relies on deterministic stimuli to elicit judgments of free will. We call this the Vignette-Judgment model. We outline a problem with research based on this model. It seems that people either fail to respond to the deterministic aspects of vignettes when making judgments or that their understanding of determinism differs from researcher expectations. We provide some empirical evidence for this claim. In the end, we argue that people seem to lack facility with the concept (...) of determinism, which calls into question the validity of experimental work operating under the Vignette-Judgment model. We also argue that alternative experimental paradigms are unlikely to elicit judgments that are philosophically relevant to questions about the metaphysics of free will. (shrink)

In this paper, we focus on whether and to what extent we judge that people are responsible for the consequences of their forgetfulness. We ran a series of behavioral studies to measure judgments of responsibility for the consequences of forgetfulness. Our results show that we are disposed to hold others responsible for some of their forgetfulness. The level of stress that the forgetful agent is under modulates judgments of responsibility, though the level of care that the agent exhibits toward performing (...) the forgotten action does not. We argue that this result has important implications for a long-running debate about the nature of responsible agency. (shrink)

In this paper I argue that there would be no obligatory maxims if the only standards for assessing maxims were Kant’s universalizability tests. The paper is divided into five sections. In the first, I clarify my thesis: I define my terms and disambiguate my thesis from other related theses for which one might argue. In the second, I confront the view that says that if a maxim passes the universalizability tests, then there is a positive duty to adopt that maxim; (...) I also confront a close relative of this view. In the third, I confront the view that says that if a maxim does not pass the universalizability tests, then there is a positive duty to adopt the contradictory of that maxim. In the fourth, I confront two variations of the view that says that if a maxim does not pass the universalizability tests and an agent is deliberating about the action in the maxim, then the agent has a positive duty to adopt the contrary of that maxim. In the fifth, I confront the view that says that if an agent has adopted a maxim of ends, then the agent has a positive duty to universalize that end. I then wrap up the paper with some concluding remarks. (shrink)

Dasgupta poses a serious challenge to realism about natural properties. He argues that there is no acceptable explanation of why natural properties deserve the value realists assign to them and are consequently absent of value. In response, this paper defines and defends an alternative non-explanatory account of normativity compatible with realism. Unlike Lewis and Sider, who believe it is sufficient to defend realism solely on realist terms, I engage with the challenge on unfriendly grounds by revealing a tu quoque. Dasgupta (...) and anti-realists face a similar challenge to that directed against realism: one that not only undermines the objection to realism by legitimising non-explanatory normativity but leaves them facing a significant dilemma. (shrink)

The leading reductive approaches to shared agency model that phenomenon in terms of complexes of individual intentions, understood as plan-laden commitments. Yet not all agents have such intentions, and non-planning agents such as small children and some non-human animals are clearly capable of sophisticated social interactions. But just how robust are their social capacities? Are non-planning agents capable of shared agency? Existing theories of shared agency have little to say about these important questions. I address this lacuna by developing a (...) reductive account of the social capacities of non-planning agents, which I argue supports the conclusion that they can enjoy shared agency. The resulting discussion offers a fine-grained account of the psychological capacities that can underlie shared agency, and produces a recipe for generating novel hypotheses concerning why some agents do not engage in shared agency. (shrink)

This paper examines the interplay of semantics and pragmatics within the domain of film. Films are made up of individual shots strung together in sequences over time. Though each shot is disconnected from the next, combinations of shots still convey coherent stories that take place in continuous space and time. How is this possible? The semantic view of film holds that film coherence is achieved in part through a kind of film language, a set of conventions which govern the relationships (...) between shots. In this paper, we develop and defend a new version of the semantic view. We articulate it for a pair of conventions that govern spatial relations between viewpoints. One such rule is already well-known; sometimes called the "180° Rule," we term it the X-Constraint; to this we add a previously unrecorded rule, the T-Constraint. As we show, both have the effect, in different ways, of limiting the way that viewpoint can shift through space from shot to shot over the course of a film sequence. Such constraints, we contend, are analogous to relations of discourse coherence that are widely recognized in the linguistic domain. If film is to have a language, it is a language made up of rules like these. (shrink)

The following seems to be a truism in modern day philosophy: No agent can have had other parents (IDENTITY). IDENTITY shows up in discussions of moral luck, parenting, gene editing, and population ethics. In this paper, I challenge IDENTITY. I do so by showing that the most plausible arguments that can be made in favor of IDENTITY do not withstand critical scrutiny. The paper is divided into four sections. In the first, I document the prevalence of IDENTITY. In the second, (...) I examine a defense of IDENTITY on the basis of genetic considerations. In the third, I examine a defense of IDENTITY that I call gamete essentialism. In the fourth, I return to genetic considerations to wrap up the paper. (shrink)

In response to the spread of COVID-19, governments across the world have, with very few exceptions, enacted sweeping restrictive lockdown policies that impede citizens’ freedom to move, work, and assemble. This paper critically responds to the central arguments for restrictive lockdown legislation. We build our critique on the following assumption: public policy that enjoys virtually unanimous support worldwide should be justified by uncontroversial moral principles. We argue that that the virtually unanimous support in favor of restrictive lockdowns is not adequately (...) justified by the arguments given in favor of them. Importantly, this is not to say that states ought not impose restrictive lockdown measures, but rather that the extent of the acceptance of these measures is not proportionate to the strength of the arguments for lockdowns. -/- We begin by exploring the case for restrictive lockdowns. We first argue that several of the principles that are used to justify the lockdowns yield unexpectedly revisionary implications for other political problems that many would be unwilling to accept. We then outline what we consider the strongest argument for a lockdown—namely, that its net welfare benefits are great enough to defeat the moral presumption against restricting citizens’ civil liberties to move, work, and assemble. However, we give a number of reasons for doubting that the lockdown’s net welfare benefits are, in fact, sufficiently high to defeat the presumption against it. (shrink)

In this article, I confront Jessica Flanigan’s recent attempt to show not merely that women have a right to commit prenatal injury, but also that women who act on this right are praiseworthy and should not be criticized for this injury. I show that Flanigan’s arguments do not work, and I establish presumptive grounds against any such right—namely, prenatal injury, by definition, involves intentional or negligent harm and, as such, may be subsumed under a wider class of actions that are (...) presumptively wrong. (shrink)

Proponents of the utilitarian animal welfare argument (AWA) for veganism maintain that it is reasonable to expect that adopting a vegan diet will decrease animal suffering. In this paper I argue otherwise. I maintain that (i) there are plausible scenarios in which refraining from meat-consumption will not decrease animal suffering; (ii) the utilitarian AWA rests on a false dilemma; and (iii) there are no reasonable grounds for the expectation that adopting a vegan diet will decrease animal suffering. The paper is (...) divided into four sections. In the first, I set out the utilitarian AWA in its original form. I give some background and I distinguish it from other, related arguments. In the second, I discuss the causal impotence objection, a popular objection to the utilitarian AWA. I explain how the objection works by means of a conceptual distinction between consumers and producers. In the third, I explain how proponents of the utilitarian AWA respond to this objection. In particular, I set out in some detail what I call the expected utility response. In the fourth and final section, I use the three objections noted above to explain why I do not find this response convincing. (shrink)

I argue that the social dimension of alienation, as discussed by Williams and Railton, has been underappreciated. The lesson typically drawn from their exchange is that moral theory poses a threat to the internal integrity of the agent, but there is a parallel risk that moral theory will implicitly construe agents as constitutively alienated from one another. I argue that a satisfying account of agency will need to make room for what I call ‘genuine ethical contact’ with others, both as (...) concrete objects in the world external to ourselves and as subjects who can recognize us reciprocally. (shrink)

Some normative theories are self-defeating. They tell us to respond to our situations in ways that bring about outcomes that are bad, given the aims of the theories, and which could have been avoided. Across a wide range of debates in ethics, decision theory, political philosophy, and formal epistemology, many philosophers treat the fact that a normative theory is self-defeating as sufficient grounds for rejecting it. I argue that this widespread and consequential assumption is false. In particular, I argue that (...) a theory can be self-defeating and still internally consistent, action-guiding, and suitable as a standard for criticism. (shrink)

Philosophical work in the ethics of thought focuses heavily on the ethics of belief, with, in recent years, a particular emphasis on the ways in which we might wrong other people either through our beliefs about them, or our failure to believe what they tell us. Yet in our own lives we often want not merely to be believed, but rather to be understood by others. What does it take to understand another person? In this paper, I provide an account (...) of interpersonal understanding that speaks to this widespread human desire to be understood by others. On the view I defend, to be understood by another person is for them to see our motivating reasons as justifying reasons, whether or not they actually take our reasons to have that normative force. I then provide an explanation of why such understanding is valuable in our lives, which emphasizes how being understood by another person is a way of being more fully with them. (shrink)

Traditionally, logic has been the dominant formal method within philosophy. Are logical methods still dominant today, or have the types of formal methods used in philosophy changed in recent times? To address this question, we coded a sample of philosophy papers from the late 2000s and from the late 2010s for the formal methods they used. The results indicate that the proportion of papers using logical methods remained more or less constant over that time period but the proportion of papers (...) using probabilistic methods was approximately three times higher in the late 2010s than it was in the late 2000s. Further analyses explored this change by looking more closely at specific methods, specific levels of technical engagement, and specific subdisciplines within philosophy. These analyses indicate that the increasing proportion of papers using probabilistic methods was pervasive, not confined to particular probabilistic methods, levels of sophistication, or subdisciplines. (shrink)

Iris Murdoch’s The Sovereignty of Good—especially the first essay, “The Idea of Perfection”—is often associated with a critique of a certain picture of agency and its proper place in ethical thought. There is implicit in this critique, however, an alternative, much richer one. I propose a reading of Murdochian agency in terms of the continuous activity of cultivating and refining a distinctive practical standpoint, and I apply this reading to her account of moral progress. For Murdoch moral progress depends on (...) transcending egoism and achieving clear perception of a normatively-saturated reality, but it would be a mistake to think of egoism in terms of selfishness, or clarity in terms of altruism. Rather, I argue, Murdochian moral progress requires overcoming socially-conditioned and often ideological forms of alienation, and making the social conditions that inform our practical standpoints self-conscious. (shrink)

Aristotle analyses a large range of objects as composites of matter and form. But how exactly should we understand the relation between the matter and form of a composite? Some commentators have argued that forms themselves are somehow material, that is, forms are impure. Others have denied that claim and argued for the purity of forms. In this paper, I develop a new purist interpretation of Metaphysics Z.10-11, a text central to the debate, which I call 'hierarchical purism'. I argue (...) that hierarchical purism can overcome the difficulties faced by previous versions of purism as well as by impurism. Roughly, on hierarchical purism, each composite can be considered and defined in two different ways: From the perspective of metaphysics, composites are considered only insofar as they have forms and defined purely formally. From the perspective of physics, composites are considered insofar as they have forms and matter and defined with reference to both. Moreover, while the metaphysical definition is a definition in the strict sense of 'definition', the physical definition is a definition in a loose sense. Analogous points hold for intelligible composites and geometry. Finally, neither sort of definitional practice implies that, for Aristotle, forms are impure. (shrink)

I argue that metaethicists should be concerned with two kinds of alienation that can result from theories of normativity: alienation between an agent and her reasons, and alienation between an agent and the concrete others with whom morality is principally concerned. A theory that cannot avoid alienation risks failing to make sense of central features of our experience of being agents, in whose lives normativity plays an important role. The twin threats of alienation establish two desiderata for theories of normativity; (...) however, I argue that they are difficult to jointly satisfy. (shrink)

In this paper, I examine the connections between bipolar disorder and consent. I defend the view that many (although far from all) individuals with bipolar disorder are competent to consent to a wide variety of things when they are in a manic state.

Perdurantists think of continuants as mereological sums of stages from different times. This view of persistence would force us to drop the idea that there is genuine change in the world. By exploiting a presentist metaphysics, Brogaard proposed a theory, called presentist four-dimensionalism, that aims to reconcile perdurantism with the idea that things undergo real change. However, her proposal commits us to reject the idea that stages must exist in their entirety. Giving up the tenet that all the stages are (...) equally real could be a price that perdurantists are unwilling to pay. I argue that Kit Fine ’s fragmentalism provides us with the tools to combine a presentist metaphysics with a perdurantist theory of persistence without giving up the idea that reality is constituted by more than purely present stages. (shrink)

Are we ever morally permitted to do what is morally wrong? It seems intuitive that we are, but evidence for dissociations among judgment of permissibility and wrongness are relatively scarce. Across 4 experiments (N = 1,438), we show that people judge that some behaviors can be morally wrong and permissible. The dissociations arise because these judgments track different morally relevant aspects of everyday moral encounters. Judgments of individual rights predicted permissibility but not wrongness, while character assessment predicted wrongness but not (...) permissibility. These findings suggest a picture in which moral evaluation is granular enough to express reasoning about different types of normative considerations, notably the possibility that people can exercise their rights in morally problematic ways. (shrink)

The verb ‘to know’ can be used both in ascriptions of propositional knowledge and ascriptions of knowledge of acquaintance. In the formal epistemology literature, the former use of ‘know’ has attracted considerable attention, while the latter is typically regarded as derivative. This attitude may be unsatisfactory for those philosophers who, like Russell, are not willing to think of knowledge of acquaintance as a subsidiary or dependent kind of knowledge. In this paper we outline a logic of knowledge of acquaintance in (...) which ascriptions like ‘Mary knows Smith’ are regarded as formally interesting in their own right, remaining neutral on their relation to ascriptions of propositional knowledge. The resulting logical framework, which is based on Hintikka’s modal approach to epistemic logic, provides a fresh perspective on various issues and notions at play in the philosophical debate on acquaintance. (shrink)

To manage conflicts between temptation and commitment, people use self-control. The process model of self-control outlines different strategies for managing the onset and experience of temptation. However, little is known about the decision-making factors underlying strategy selection. Across three experiments (N = 317), we tested whether the moral valence of a commitment predicts how people advise attentional self-control strategies. In Experiments 1 and 2, people rated attentional focus strategies as significantly more effective for people tempted to break moral relative to (...) immoral commitments, even when controlling for perceived temptation and trait self-control. Experiment 3 showed that as people perceived commitments to have more positive moral valence, they judged attentional focus strategies to be significantly more effective relative to attentional distraction strategies. Moreover, this effect was partly mediated by perceived differences in motivation. These results indicate that moralization informs decision-making processes related to self-control strategy selection. (shrink)

Time and modality show remarkable similarities. Each of the most discussed theories in philosophy of time finds an analogous counterpart in modal metaphysics, suggesting that the parallel between the two notions is metaphysically deep. This chapter offers a brief overview of their analogies. Section 1 addresses the analogy between presentism and actualism. Section 2 explores the analogy between non-presentist theories and possibilism. Section 3 discusses the analogy between temporal and modal persistence.

Monism is the claim that only one object exists. While few contemporary philosophers endorse monism, it has an illustrious history – stretching back to Bradley, Spinoza and Parmenides. In this paper, I show that plausible assumptions about the higher-order logic of property identity entail that monism is true. Given the higher-order framework I operate in, this argument generalizes: it is also possible to establish that there is a single property, proposition, relation, etc. I then show why this form of monism (...) is inconsistent; because all propositions are identical, p is identical to ~p – and so they have the same truth-value. At least one of the assumptions that generate higher-order monism must be rejected. (shrink)

Most democratic theorists agree that concentrations of wealth and power tend to distort the functioning of democracy and ought to be countered wherever possible. Deliberative democrats are no exception: though not its only potential value, the capacity of deliberation to ‘neutralise power’ is often regarded as ‘fundamental’ to deliberative theory. Power may be neutralised, according to many deliberative democrats, if citizens can be induced to commit more fully to the deliberative resolution of common problems. If they do, they will be (...) unable to get away with inconsistencies and bad or private reasons, thereby mitigating the illegitimate influence of power. I argue, however, that the means by which power inflects political disagreement is far more subtle than this model suggests and cannot be countered so simply. As a wealth of recent research in political psychology demonstrates, human beings persistently exhibit ‘motivated reasoning’, meaning that even when we are sincerely committed to the deliberative resolution of common problems, and even when we are exposed to the same reasons and evidence, we still disagree strongly about what ‘fair cooperation’ entails. Motivated reasoning can be counteracted, but only under exceptional circumstances such as those that enable modern science, which cannot be reliably replicated in our society at large. My analysis suggests that in democratic politics – which rules out the kind of anti-democratic practices available to scientists – we should not expect deliberation to reliably neutralise power. (shrink)

In recent years evolutionary psychologists have developed and defended the Massive Modularity Hypothesis, which maintains that our cognitive architecture—including the part that subserves ‘central processing’ —is largely or perhaps even entirely composed of innate, domain-specific computational mechanisms or ‘modules’. In this paper I argue for two claims. First, I show that the two main arguments that evolutionary psychologists have offered for this general architectural thesis fail to provide us with any reason to prefer it to a competing picture of the (...) mind which I call the Library Model of Cognition. Second, I argue that this alternative model is compatible with the central theoretical and methodological commitments of evolutionary psychology. Thus I argue that, at present, the endorsement of the Massive Modularity Hypothesis by evolutionary psychologists is both unwarranted and unmotivated. (shrink)

Research on the folk psychology of free will suggests that people believe free will is incompatible with determinism and that human decision-making cannot be exhaustively characterized by physical processes. Some suggest that certain elements of Western cultural history, especially Christianity, have helped to entrench these beliefs in the folk conceptual economy. Thus, on the basis of this explanation, one should expect to find three things: (1) a significant correlation between belief in dualism and belief in free will, (2) that people (...) with predominantly incompatibilist commitments are likely to exhibit stronger dualist beliefs than people with predominantly compatibilist commitments, and (3) people who self-identify as Christians are more likely to be dualists and incompatibilists than people who do not self-identify as Christians. We present the results of two studies (n = 378) that challenge two of these expectations. While we do find a significant correlation between belief in dualism and belief in free will, we found no significant difference in dualist tendencies between compatibilists and incompatibilists. Moreover, we found that self-identifying as Christian did not significantly predict preference for a particular metaphysical conception of free will. This calls into question assumptions about the relationship between beliefs about free will, dualism, and Christianity. (shrink)

In this paper, we explore locative grounding harmony, according to which the location of the grounds mirrors the location of the grounded. We proceed in three stages. First, we clarify the notion of locative harmony and describe different locative harmony principles. Second, we offer two arguments for the claim that grounding between physically located entities obeys principles of locative harmony. Third, we consider and respond to a range of cases that seem to show that grounding relations between physically located entities (...) do not obey such principles. We conclude that grounding between such entities obeys locative harmony. (shrink)