This paper compares two alternative explanations of pragmatic encroachment on knowledge (i.e., the claim that whether an agent knows that p can depend on pragmatic factors). After reviewing the evidence for such pragmatic encroachment, we ask how it is best explained, assuming it obtains. Several authors have recently argued that the best explanation is provided by a particular account of belief, which we call pragmatic credal reductivism. On this view, what it is for an agent to believe a proposition is (...) for her credence in this proposition to be above a certain threshold, a threshold that varies depending on pragmatic factors. We show that while this account of belief can provide an elegant explanation of pragmatic encroachment on knowledge, it is not alone in doing so, for an alternative account of belief, which we call the reasoning disposition account, can do so as well. And the latter account, we argue, is far more plausible than pragmatic credal reductivism, since it accords far better with a number of claims about belief that are very hard to deny. (shrink)

One of the perennial challenges of ethical theory has been to provide an answer to a number of views that appear to undermine the importance of ethical questions. We may refer to such views collectively as “deflationary ethical theories.” These include theories, such as nihilism, according to which no action is better than any other, as well as relativistic theories according to which no ethical theory is better than any other. In this article I present a new response to such (...) deflationary ethical views. Drawing a distinction between acceptance and rejection, on the one hand, and belief and disbelief, on the other, I argue that we have strong reason to reject these theories, even if we do not have reason to disbelieve them. In Section I, I clarify the question of what ethical theory we should accept, and I argue for the central importance of this question. In Section II, I discuss what I call “absolutely deflationary” ethical theories. These are theories according to which it matters not at all what we do or not at all what ethical theory we accept. I argue that it is generally rational to reject any theory of this kind. In Section III, I discuss what I call “relatively deflationary” ethical theories. These are theories according to which it matters little what we do or what ethical theory we accept. I argue that we have strong pro tanto reason to reject theories of this kind. And then, in Sections IV and V, I reply to some common objections to my arguments. Throughout, I will be arguing not that deflationary ethical theories are false but only that we should reject them from the practical point of view as a basis for guiding our actions. (shrink)

v. 1. Nicomachean ethics. Politics. The Athenian Constitution. Rhetoric. On Poetics.--v. 2. Logic.--v. 3. Physics. Metaphysics. On the soul. Short physical treaties.--v. 4. On the heavens. On generation and corruption. Meteorology. Biological treatises.

There has recently been an explosion of interest in rational and moral choice under evaluative uncertainty—uncertainty about values or reasons. However, the dominant views on such choice have at least three major problems: they are overly demanding, they are incompatible with supererogation, and they cannot be applied to agents with credence in indeterminate evaluative theories. The authors propose a unified view that solves all these problems. According to this view, permissible options maximize expected utility relative to permissible preferences, and different (...) kinds of permissibility for options correspond to different kinds of permissibility for preferences. Thus, rationally permissible options maximize expected utility relative to rationally permissible preferences, and morally permissible options maximize expected utility relative to morally permissible preferences. The authors argue that this view has more plausible implications than its rivals not only under evaluative uncertainty but also under ordinary uncertainty. (shrink)

The phenomenon of disagreement has recently been brought into focus by the debate between contextualists and relativist invariantists about epistemic expressions such as ‘might’, ‘probably’, indicative conditionals, and the deontic ‘ought’. Against the orthodox contextualist view, it has been argued that an invariantist account can better explain apparent disagreements across contexts by appeal to the incompatibility of the propositions expressed in those contexts. This paper introduces an important and underappreciated phenomenon associated with epistemic expressions — a phenomenon that we call (...) reversibility. We argue that the invariantist account of disagreement is incompatible with reversibility, and we go on to show that reversible sentences cast doubt on the putative data about disagreement, even without assuming invariantism. Our argument therefore undermines much of the motivation for invariantism, and provides a new source for constraints on the proper explanation of purported data about disagreement. (shrink)

How is what an agent ought to do related to what an agent ought to prefer that she does? More precisely, suppose we know what an agent’s preference ordering ought to be over the prospects of performing the various courses of action open to her. Can we infer from this information how she ought to act, and if so, how can we infer it? One view (which, for convenience, I will call ‘actualism’) is that an agent ought to  just (...) in case she ought to prefer the prospect of her -ing to the prospect of her not -ing. Another view (which, for convenience, I will call ‘possibilism’) is that an agent ought to  just in case she ought to prefer the prospect of some maximally specific option that involves her -ing to the prospect of any maximally specific option that does not involve her -ing (with the quantifiers appropriately restricted). After making some preliminary clarifications in part 1, I will discuss actualism and possibilism in parts 2 and 3, respectively. I will argue, in part 2, that actualism is very far from the truth. And I will argue, in part 3, that while the standard version of possibilism faces significant problems, there are much better versions of possibilism that avoid the objections to the standard view. Ultimately, however, I will argue that even the best forms of possibilism are not acceptable. Then, in part 4, I will propose what I take to be the best view, one that is neither strictly possibilist nor actualist, and that avoids the shortcomings of both these views. (shrink)

Currently, the most popular views about how to update de se or self-locating beliefs entail the one-third solution to the Sleeping Beauty problem.2 Another widely held view is that an agent‘s credences should be countably additive.3 In what follows, I will argue that there is a deep tension between these two positions. For the assumptions that underlie the one-third solution to the Sleeping Beauty problem entail a more general principle, which I call the Generalized Thirder Principle, and there are situations (...) in which the latter principle and the principle of Countable Additivity cannot be jointly satisfied. The most plausible response to this tension, I argue, is to accept both of these principles, and to maintain that when an agent cannot satisfy them both, she is faced with a rational dilemma. (shrink)

What theory should we accept from the practical point of view, or accept as a basis for guiding our actions, if we don’t know which theory is true, and if there are too many plausible alternative theories for us to take them all into consideration? This question is the theme of the first three parts of this dissertation. I argue that the problem of theory acceptance, so understood, is a problem of practical rationality, and hence that the appropriate grounds for (...) theory acceptance are practical considerations. I argue for a number of principles of theory acceptance, and I explore the implications of these principles for the acceptance both of descriptive theories and evaluative theories. (shrink)

Is rationality normative, in the sense that we ought to be rational, in our actions and attitudes? Recently, the claim that rationality is normative has faced several challenges. In this paper, I will take up these challenges, and aim to vindicate the normativity of rationality in the face of them. I will begin, in part 1, by outlining these challenges, and then discussing, and criticizing, some that have been offered to them in the literature. Then, in part 2, I will (...) offer my own, unified response to these challenges. (shrink)

Whether ethics is too important to be left to the experts or so important that it must be is an age-old question. The emergence of clinical ethicists raises it again, as a question about professionalism. What role clinical ethicists should play in healthcare decision making – teacher, mediator, or consultant – is a question that has generated considerable debate but no consensus.

BackgroundThe U.S. Food and Drug Administration traditionally has kept confidential significant amounts of information relevant to the approval or non-approval of specific drugs, devices, and biologics and about the regulatory status of such medical products in FDA’s pipeline.ObjectiveTo develop practical recommendations for FDA to improve its transparency to the public that FDA could implement by rulemaking or other regulatory processes without further congressional authorization. These recommendations would build on the work of FDA’s Transparency Task Force in 2010.MethodsIn 2016-2017, we convened (...) a team of academic faculty from Harvard Medical School, Brigham and Women’s Hospital, Yale Medical School, Yale Law School, and Johns Hopkins Bloomberg School of Public Health to develop recommendations through an iterative process of reviewing FDA’s practices, considering the legal and policy constraints on FDA in expanding transparency, and obtaining insights from independent observers of FDA.ResultsThe team developed 18 specific recommendations for improving FDA’s transparency to the public. FDA could adopt all these recommendations without further congressional action.FundingThe development of the Blueprint for Transparency at the U.S. Food and Drug Administration was funded by the Laura and John Arnold Foundation. (shrink)

It is argued that claims about personal obligation (of the form "s ought to 0") cannot be reduced to claims about impersonal obligation (of the form "it ought to be the case that p"). The most common attempts at such a reduction are shown to have unacceptable implications in cases involving a plurality of agents. It is then argued that similar problems will face any attempt to reduce personal obligation to impersonal obligation.

We seem to talk about repeatable artworks, like symphonies, films, and novels, all the time. We say things like, "The Moonlight Sonata has three movements" and "Duck Soup makes me laugh". How are these sentences to be understood? We argue against the simple subject/predicate view, on which the subjects of the sentences refer to individuals and the sentences are true iff the referents of the subjects have the properties picked out by the predicates. We then consider two alternative responses that (...) involve reading these sentences as generics, similar to "The polar bear has four paws". The first response takes these sentences to be about kinds, and the second takes the relevant noun-phrases to act as predicates. We reject these accounts, but offer a third alternative which is informed by both, and which enables us to deny the existence of repeatable artworks while endorsing the truth of sentences seemingly about them. (shrink)

The attention of philosophers. linguists and literary theorists has been converging on the diverse and intriguing phenomena of analogy of meaning:the different though related meanings of the same word, running from simple equivocation to paronymy, metaphor and figurative language. So far, however, their attempts at explanation have been piecemeal and inconclusive and no new and comprehensive theory of analogy has emerged. This is what James Ross offers here. In the first full treatment of the subject since the fifteenth century, he (...) argues that analogy is a systematic and universal feature of natural languages, with identifiable and law-like characteristics which explain how the meanings of words in a sentence are interdependent. Throughout he contrasts his with classical and medieval views. (shrink)

Knowledge through what others tell us not only forms a large part of the body of our knowledge but also originates the patterns of appraisal according to which we add beliefs to our present store of knowledge.1 I do not mean merely that what we add is often accepted from persons who have already contributed to our knowledge; beyond that, we have acquired habits of thought, tendencies to suspect and tendencies to approve both other-person-reports and purported perceptions, from our testimonial (...) relationships with others. For instance, who would not hesitate to say he saw a particular acquaintance (John Doe) at a visual distance of half a block, after he had just been told by someone he trusted and someone who ought to have known (e.g., John Doe’s wife) that John Doe had just telephoned from a store two hours travel time away? Yet apart from that report, one might have considered it evident that John Doe was half a block away, just because (ceteris paribus) it looked enough like John Doe; the evidence of our senses can be defeated by the authority we accord to the evidence of testimony. (shrink)

Parfit argues that a form of rule consequentialism can be derived from the most plausible formulation of the fundamental principle of Kantian ethics. And so he concludes that Kantians should be consequentialists. I argue that we have good reason to reject two of the auxiliary premises that figure in Parfit's derivation of rule consequentialism from Kantianism. 1.

Introduction: Structural realism -- Necessities : earned truth and made truth -- Real impossibility -- What might have been -- Truth -- Perception and abstraction -- Emergent consciousness and irreducible understanding -- Real natures : software everywhere -- Going wrong with the master of falsity.

Mistakes about necessity, possibility, counterpossibility and impossibility distort the notions of being and creation.1 Recently such errors cluster in the understanding of quantified modal logic (QML), a device that was for a while thought especially promising for metaphysics.2 Time has told a different story. The underlying modal platonism is gratuitous, without explanatory force and conflicts with the religion it is often used to explain. There are things to consider here that go beyond diagnosing mistakes.3..

There are more than 350,000 health apps available in public app stores. The extolled benefits of health apps are numerous and well documented. However, there are also concerns that poor-quality apps, marketed directly to consumers, threaten the tenets of evidence-based medicine and expose individuals to the risk of harm. This study addresses this issue by assessing the overall quality of evidence publicly available to support the effectiveness claims of health apps marketed directly to consumers. To assess the quality of evidence (...) available to the public to support the effectiveness claims of health apps marketed directly to consumers, an audit was conducted of a purposive sample of apps available on the Apple App Store. We find the quality of evidence available to support the effectiveness claims of health apps marketed directly to consumers to be poor. Less than half of the 220 apps (44%) we audited state that they have evidence to support their claims of effectiveness and, of these allegedly evidence-based apps, more than 70% rely publicly on either very low or low-quality evidence. For the minority of app developers that do publish studies, significant methodological limitations are commonplace. Finally, there is a pronounced tendency for apps—particularly mental health and diagnostic apps—to either borrow evidence generated in other (typically offline) contexts or to rely exclusively on unsubstantiated, unpublished user metrics as evidence to support their effectiveness claims. Health apps represent a significant opportunity for individual consumers and healthcare systems. Nevertheless, this opportunity will be missed if the health apps market continues to be flooded by poor quality, poorly evidenced, and potentially unsafe apps. It must be accepted that a continuing lag in generating high-quality publicly available evidence of app effectiveness and safety is not inevitable: it is a choice. Just because it will be challenging to raise the quality of the evidence base publicly available to support the claims of health apps, this does not mean that the bar for evidence quality should be lowered. Innovation for innovation’s sake must not be prioritized over public health and safety. (shrink)

Scotus’ natural theology has distinctive claims: (i) that we can reason demonstratively to the necessary existence and nature of God from what is actually so; but not from imagined situations, or from conceivability-to-us; rather, only from the possibility logically required for what we know actually to be so; (ii) that there is a univocal transcendental notion of being; (iii) that there are disjunctive transcendental notions that apply exclusively to everything, like ‘contingent/necessary,’ and such that the inferior cannot have a case (...) unless the superior does; (iv) that an a priori demonstration of the existence of God is impossible because there is nothing explanatorily prior to the divine being, and so, reasoning must be a posteriori, from the real dependences among things we perceive to the possibility of an absolutely First Being (The First Principle); (v) that such a being cannot be possible without existing necessarily; and (vi) that the First Being (God) is simple, omni-intelligent, free (spontaneous), omnipotent and, positively infinite;[1] and moreover, (vii) that there is a formal distinction, that is more than a distinction within our concepts or definitions, among the divine attributes. He makes that first point obvious throughout his several treatments, that one cannot reliably reason from conceptual consistency for us to the real and formal possibility or necessity of something; one must reason only to those necessities that are conditions of the possibility of what is known to be actual. The schema of the reasoning is, in a word, that “only the existence of God can make an effect even possible”[2]. Thus, it is explicitly incorrect to classify him along with St Anselm, Descartes and Leibniz, among those who reason a priori to the being of God[3]. He characteristically and deftly argues by indirect proof. He supposes the opposite of his intended conclusion and deduces a contradiction between that supposition and certain self-evident, or previously proved propositions, thus, getting his own conclusion by using the principle that whatever entails the denial of what is already known to be so, is false and its opposite is true,[4] “si negatur negatio, ponitur affirmatio.”[5] He also uses the argument form, “ if ‘p’ is not necessary, then ‘not-p’ is possible”.. (shrink)

How are claims about what people ought to do related to claims about what ought to be the case? That is, how are claims about of personal obligation, of the form s ought to ?, related to claims about impersonal obligation, of the form it ought to be the case that p? Many philosophers have held that the former type of claim can be reduced to the latter. In particular, they have held a view known as the Meinong-Chisholm Thesis, which, (...) on its simplest formulation, can be stated thus: MCT: s ought to ? if and only if it ought to be the case that s ?s.[i] This thesis, I will argue, is false, and the reason for its falsity is a general problem facing any related attempt to reduce personal to impersonal obligation. (shrink)

This paper is concerned with a recent argument of Jerry Fodor's to the effect that the frame problem in artificial intelligence is in principle insoluble. Fodor's argument is based on his contention that the mind is divided between encapsulated modular systems for information processing and 'central systems' for non-demonstrative inference. I argue that positing central systems is methodologically unsound, and in fact involves a muddle that bears a strong family resemblance to the basic error in dualism. I therefore conclude that (...) Fodor's position on the frame problem should be rejected. (shrink)

This paper defends the claim that there is a deep tension between the principle of countable additivity and the one-third solution to the Sleeping Beauty problem. The claim that such a tension exists has recently been challenged by Brian Weatherson, who has attempted to provide a countable additivity-friendly argument for the one-third solution. This attempt is shown to be unsuccessful. And it is argued that the failure of this attempt sheds light on the status of the principle of indifference that (...) underlies the tension between countable additivity and the one-third solution. (shrink)

Chapter: WHITE PRIVILEGE AND THE COLOR OF FEAR This chapter focuses on the role that power, innocence and ignorance play in maintaining the position of white privilege. There are times when white people use their privilege in ways that overtly attempt to put and keep people of color in their places, but more often white privilege is less obvious. White privilege does not stand out in white peoples’ behavior at all times. When white behavior is normalized, it is masked. At (...) these times, white privilege and power hide behind the masks of innocence and the masks of ignorance. White people can mask from themselves and others their location with relations to power. In the film, The Color of Fear, David C. hides his power. As he hides his power, he keeps his privilege invisible, that is, behind a mask. In this chapter, we focus on the masking and unmasking of innocence and ignorance to get a better look at how the process of normalization of these masks makes whiteness powerful and consequently hides white privilege. The logic of power and privilege is reflected in the following relationship: -/- innocence + ignorance = Invisibility (of White Privilege) -/- . (shrink)

Philosophical difficulties with Augustine’s dualism, and with the scholastic “separated souls” account of the gap between personal death and supernatural resurrection, suggest that we consider two other options, each with its own attractions: (i) that the General Resurrection is immediate upon one’s death, despite initial awkwardness with common piety, and (ii) that there is a “natural metamorphosis” of bodily continuity after death and before resurrection.