Recent empirical research seems to show that emotions play a substantial role in moral judgment. Perhaps the most important line of support for this claim focuses on disgust. A number of philosophers and scientists argue that there is adequate evidence showing that disgust significantly influences various moral judgments. And this has been used to support or undermine a range of philosophical theories, such as sentimentalism and deontology. I argue that the existing evidence does not support such arguments. At best it (...) suggests something rather different: that moral judgment can have a minor emotive function, in addition to a substantially descriptive one. (shrink)

A review of existing work in experimental philosophy on intuitions about free will. The paper argues that people ordinarily understand free human action, not as something that is caused by psychological states (beliefs, desires, etc.) but as something that completely transcends the normal causal order.

Jennifer Nagel (2010) has recently proposed a fascinating account of the decreased tendency to attribute knowledge in conversational contexts in which unrealized possibilities of error have been mentioned. Her account appeals to epistemic egocentrism, or what is sometimes called the curse of knowledge, an egocentric bias to attribute our own mental states to other people (and sometimes our own future and past selves). Our aim in this paper is to investigate the empirical merits of Nagel’s hypothesis about the psychology involved (...) in knowledge attribution. (shrink)

It has been standard philosophical practice in analytic philosophy to employ intuitions generated in response to thought-experiments as evidence in the evaluation of philosophical claims. In part as a response to this practice, an exciting new movement—experimental philosophy—has recently emerged. This movement is unified behind both a common methodology and a common aim: the application of methods of experimental psychology to the study of the nature of intuitions. In this paper, we will introduce two different views concerning the relationship that (...) holds between experimental philosophy and the future of standard philosophical practice (what we call, the proper foundation view and the restrictionist view), discuss some of the more interesting and important results obtained by proponents of both views, and examine the pressure these results put on analytic philosophers to reform standard philosophical practice. We will also defend experimental philosophy from some recent objections, suggest future directions for work in experimental philosophy, and suggest what future lines of epistemological response might be available to those wishing to defend analytic epistemology from the challenges posed by experimental philosophy. (shrink)

It is widely believed that the primary function of folk psychology lies in the prediction, explanation and control of behavior. A question arises, however, as to whether folk psychology has also been shaped in fundamental ways by the various other roles it plays in people’s lives. Here I approach that question by considering one particular aspect of folk psychology – the distinction between intentional and unintentional behaviors. The aim is to determine whether this distinction is best understood as a tool (...) used in prediction, explanation and control or whether it has been shaped in fundamental ways by some other aspect of its use. (shrink)

Abstract:The organization is importantly different from both the nation-state and the individual and hence needs its own ethical models and theories, distinct from political and moral theory. To develop a case for organizational ethics, this paper advances arguments in three directions. First, it highlights the growing role of organizations and their distinctive attributes. Second, it illuminates the incongruities between organizations and moral and political philosophy. Third, it takes these incongruities, as well as organizations’ distinctive attributes, as a starting point for (...) suggesting an agenda for an ethics of organizations. (shrink)

The concept of innateness appears in systematic research within cognitive science, but it also appears in less systematic modes of thought that long predate the scientific study of the mind. The present studies therefore explore the relationship between the properly scientific uses of this concept and its role in ordinary folk understanding. Studies 1-4 examined the judgments of people with no specific training in cognitive science. Results showed (a) that judgments about whether a trait was innate were not affected by (...) whether or not the trait was learned, but (b) such judgments were impacted by moral considerations. Study 5 looked at the judgments of both non-scientists and scientists, in conditions that encouraged either thinking about individual cases or thinking about certain general principles. In the case-based condition, both non-scientists and scientists showed an impact of moral considerations but little impact of learning. In the principled condition, both non-scientists and scientists showed an impact of learning but little impact of moral considerations. These results suggest that both non-scientists and scientists are drawn to a conception of innateness that differs from the one at work in contemporary scientific research but that they are also both capable of 'filtering out' their initial intuitions and using a more scientific approach. (shrink)

The aim of this paper is to present an explanation for the impact of normative considerations on people’s assessment of certain seemingly purely descriptive matters. The explanation is based on two main claims. First, a large category of expressions are tacitly modal: they are contextually equivalent to modal proxies. Second, the interpretation of predominantly circumstantial or teleological modals is subject to certain constraints which make certain possibilities salient at the expense of others.

Ontological pluralism is the view that there are ways of being. Ontological pluralism is enjoying a revival in contemporary metaphysics. We want to say that there are numbers, fictional characters, impossible things, and holes. But, we don’t think these things all exist in the same sense as cars and human beings. If they exist or have being at all, then they have different ways of being. Fictional characters exist as objects of make‐believe and holes exist as absences in objects. But, (...) human beings and cars exist in a much more robust sense. What are ways of being? Why should be believe in them and what should we believe about them? This short essay provides an overview of the recent revival of ways of being and explores some of the surrounding issues. (shrink)

Experimental studies suggest that people’s ordinary causal judgments are affected not only by statistical considerations but also by moral considerations. One way to explain these results would be to construct a model according to which people are trying to make a purely statistical judgment but moral considerations somehow distort their intuitions. The present paper offers an alternative perspective. Specifically, the author proposes a model according to which the very same underlying mechanism accounts for the influence of both statistical and moral (...) considerations. On this model, it appears that ordinary causal judgments are quite different from the sorts of judgments one might find in the systematic sciences.Keywords: Causation; Causal cognition; Experimental philosophy; Cognitive science. (shrink)

Abstract:Psychological forces in play across individual, group, and organizational levels of analysis increase the likelihood that people in business organizations will engage in misconduct. Therefore, it is argued, we must turn our attention from dominant normative and empirical trends in business ethics, which revolve around boundaries and constraints, and instead concentrate on methods for promoting ethical behavior in practice, exploiting psychological forces conducive to ethical conduct. This calls for a better understanding of how organizations and their inhabitants function, and, in (...) turn, it points to pragmatic solutions. Ethical conduct can be promoted by (1) normatively justifying vivid aims worthy of pursuit alongside economic objectives, and (2) empirically identifying the conditions and practices that advance those aims in firms. This approach challenges us to bring empirical and normative inquiry together—in ways unsettling to both. It pushes us to move beyond an empirical preoccupation with decision making and judgment, and it requires us to cope with political liberalism’s legitimate qualms about discussions of the good. (shrink)

This article aims to provide an a posteriori argument for the veracity of the Christian conception of the Abrahamic religion that centres on God’s action of sending a divine and atoning prophet—the ‘Messianic Prophet’—into the world, who we can identify as the person of Jesus of Nazareth. This specific argument will be presented through Richard Swinburne’s (modified) explanatory framework, which focuses on assessing the prior and posterior evidence in support of this identification. This, however, will be done in light of (...) the work of Historical Jesus and NT scholars John P. Meier, N.T. Wright, Richard Bauckham and Larry Hurtado—which, in combination, will provide a means to ward off two important objections against Swinburne's methodology, and ultimately allow one to establish the veracity of the ‘Christian Position’, on firm historical grounds. (shrink)

The law has taken a long-standing interest in the mind. Cognitive neuroscience, the study of the mind through the brain, has gained prominence in part as a result of the advent of functional neuroimaging as a widely used tool for psychological research. Existing legal principles make virtually no assumptions about the neural bases of criminal behavior, and as a result they can comfortably assimilate new neuroscience without much in the way of conceptual upheaval: new details, new sources of evidence, but (...) nothing for which the law is fundamentally unprepared. Neuroscience challenges ultimately reshape our intuitive sense of justice. It draws a familiar distinction between the consequentialist justification for state punishment, according to which punishment is merely an instrument for promoting future social welfare, and the retributivist justification for punishment, according to which the principal aim of punishment is to give people what they deserve based on their past actions. (shrink)

Ruth Chang has argued for the existence of a fourth positive value relation, distinct from betterness, worseness and equality, which she calls “parity.” In an earlier article I seemed to criticize Chang's suggestion by offering an interval model for the values of items that I claimed could accommodate all the phenomena characteristic of parity. Wlodek Rabinowicz, offering his own model of value relations, endorsed one central feature of my proposal: the need to distinguish permissible preferences from required ones. But he, (...) along with Chang, correctly pointed out that my own model suffered from serious formal problems. The present article offers an improved interval model, but the main point is not the model itself. Rather, it is the derivation of the model from a response-dependent account of practical rationality. This derivation helps explain why we have a concept for which Rabinowicz's model is appropriate, and therefore supplements Chang's existence arguments. My conclusion is that we can take Chang's view, Rabinowicz's and mine as providing a reinforcing set of views. (shrink)

Leftwing critiques of philanthropy are not new and so it is unsurprising that the Effective Altruism movement, which regards philanthropy as one of its tools, has been a target in recent years. Similarly, some Effective Altruists have regarded anti-capitalist strategy with suspicion. This essay is an attempt at harmonizing Effective Altruism and the anti-capitalism. My attraction to Effective Altruism and anti-capitalism are motivated by the same desire for a better world and so personal consistency demands reconciliation. More importantly however, I (...) think Effective Altruism will be less effective in realizing its own ends insofar as it fails to recognize that capitalism restricts the good we can do. Conversely, insofar as anti-capitalists fail to recognize the similarity in methods which underlie Effective Altruism thinking about the world, it too risks inefficiency or worse, total failure in replacing capitalism with a more humane economic system. I first argue that Effective Altruism and anti-capitalism are compatible in principle by looking at similarities between Effective Altruist theory and some Marxist writing. I then go on to show that the theoretic compatibility can be mirrored in practice. I demonstrate this by considering and replying to objections to anti-capitalism as they might be raised by Effective Altruists and by replying to objections to Effective Altruism as they might be raised by anti-capitalists. I conclude by suggesting that their reconciliation would lead to better outcomes from the perspective of a proponent of either view. In short, an “Anti-Capitalist Effective Altruism” is not just possible, it’s preferable. (shrink)

Experimental philosophy is a comparatively new field of research, and it is only natural that many of the key methodological questions have not even been asked, much less answered. In responding to the comments of our critics, we therefore find ourselves brushing up against difficult questions about the aims and techniques of our whole enterprise. We will do our best to address these issues here, but the field is progressing at a rapid clip, and we suspect that it will be (...) possible to provide more adequate answers a few years down the line. (shrink)

One of us -- Alfred Mele (1996; 2003, ch. 5) -- has argued that possible instances of listlessness falsify the combination of cognitivism and various kinds of internalism about positive first-person moral ought-beliefs. If an argument recently advanced by James Lenman (1999) is successful, listlessnessis impossible and Mele's argument from listlessness therefore fails.However, we will argue that Lenman's argument is unpersuasive.

Although it goes against a widespread significant misunderstanding of his view, Michael Smith is one of the very few moral philosophers who explicitly wants to allow for the commonsense claim that, while morally required action is always favored by some reason, selfish and immoral action can also be rationally permissible. One point of this paper is to make it clear that this is indeed Smith's view. It is a further point to show that his way of accommodating this claim is (...) inconsistent with his wellknown "practicality requirement" on moral judgments: the thesis that any rational person will always have at least some motivation to do what she judges to be right. The general conclusion is that no view that, like Smith's, associates the normative strength of a reason with the motivational strength of an ideal desire will allow for the wide range of rational permissibility that Smith wants to capture. (shrink)

Personal indexicals are often taken to refer to the agent of an expression’s context, but deviant uses (e.g. ‘I’m parked out back’) complicate matters. I argue that personal indexicals refer to the extended self of the agent, where the extended self is a mereological chimera incorporating whatever determines our behavioral capacities. To ascertain the persistence conditions of personal identity, I propose a method for selecting a level of description and a set of functional properties at that level that remain constant (...) over a lifetime. I argue for functional constancy, and against continuity, as the central determinant of diachronic identity. (shrink)

In this paper, I aim to show that analytic philosophy can contribute to the theological discussion of ecclesiology. By considering recent analytic work on social ontology, I outline how we might think of the Church as one entity, constituted by many disparate parts. The paper begins with an overview of the theological constraints for the paper, and then proceeds to examine recent work on the philosophy of social ontology and group agency. Drawing on this literature, I outline three models of (...) social ontology from the history of philosophy and suggest reasons why all of them fail to provide an account of the Church’s agency. Finally, I develop an alternative model which, I suggest, better fits the conditions stipulated. (shrink)

In “Epistemic Modals,” Seth Yalcin argues that what explains the deficiency of sentences containing epistemic modals of the form ‘p and it might be that not-p’ is that sentences of this sort are strictly contradictory, and thus are not instances of a Moore-paradox as has been previous suggested. Benjamin Schnieder, however, argues in his Yalcin’s explanation of these sentences’ deficiency turns out to be insufficiently general, as it cannot account for less complex but still defective sentences, such as ‘Suppose it (...) might be raining.’ Consequently, Schnieder proposes his own, expressivist treatment of epistemic modals which he thinks can explain the deficiency of both the original sentence type as well as more complex cases of embedded sentences containing epistemic modals. In this study, I argue that although Schnieder is right to draw our attention to the explanatory failure of Yalcin’s account, we aren’t forced to adopt Schnieder’s expressivist account of epistemic modals. I defend instead a contextualist-friendly alternative which explains the deficiencies of all the relevant sentence types, while avoiding both the defects of Yalcin’s account and the intuitive costs of expressivism. (shrink)

Contemporary Kant scholarship generally takes 'humanity' in Kant's ethical writings to refer to beings with rational capacities. However, his claims that only the good will has unqualified goodness and that humanity is unconditionally valuable suggests that humanity might be the good will. This problem seems to have infiltrated some prominent scholarship, and Richard Dean has recently argued that, in fact, humanity is indeed the good will. This paper defends, and tries to make sense of, the more conventional view that humanity (...) and the good will are distinct. (shrink)

Wittgenstein, Korsgaard and the Publicity of Reasons. . ???aop.label???. doi: 10.1080/0020174X.2013.776297.

The earliest formulation of the Higgs naturalness argument has been criticized on the grounds that it relies on a particular cutoff-based regularization scheme. One response to this criticism has been to circumvent the worry by reformulating the naturalness argument in terms of a renormalized, regulator-independent parametrization. An alternative response is to deny that regulator dependence poses a problem for the naturalness argument, because nature itself furnishes a particular, physically correct regulator for any effective field theory in the form of that (...) EFT’s physical cutoff, together with an associated set of bare parameters that constitute the unique physically preferred “fundamental parameters” of the EFT. Here, I argue that both lines of defense against the initial worry about regulator dependence are flawed. I argue that reformulation of the naturalness argument in terms of renormalized parameters simply trades dependence on a particular regularization scheme for dependence on a particular renormalization scheme, and that one or another form of scheme dependence afflicts all formulations of the Higgs naturalness argument. Concerning the second response, I argue that the grounds for suspending the principle of regularization or renormalization scheme independence in favor of a physically preferred parametrization are thin; the assumption of a physically preferred parametrization, whether in the form of bare “fundamental parameters” or renormalized “physical parameters,” constitutes a theoretical idle wheel in generating the confirmed predictions of established EFTs, which are invariably scheme-independent. I highlight certain features of the alternative understanding of EFTs, and the EFT-based approach to understanding the foundations of QFT, that emerges when one abandons the assumption of a physically preferred parametrization. I explain how this understanding departs from several dogmas concerning the mathematical formulation and physical interpretation of EFTs in high-energy physics. (shrink)

Julia Markovits has recently argued for what she calls the ‘Coincident Reasons Thesis’: the thesis that one’s action is morally worthy if and only if one’s motivating reasons for acting mirror, in content and strength, the reasons that explain why the action ought, morally, to be performed. This thesis assumes that the structure of motivating reasons is sufficiently similar to the structure of normative reasons that the required coincidence in content and strength is a genuine possibility. But because motivating reasons (...) have only one dimension of strength, while normative reasons have both justifying and requiring strength, one’s motivating reasons can no more coincide with the normative reasons of relevance to one’s action than a line can coincide with a square, or a square with a cube. It is possible to amend the Coincident Reasons Thesis so that it concerns only one dimension of normative strength: for example, requiring strength. But such an amended thesis yields implausible verdicts. In particular it requires us either to deny the existence of supererogatory action, or—still less plausibly—to hold that such action has less moral worth than does doing the morally required minimum. (shrink)

Abstract:Why does it matter that every negative thought you have had about car salespeople, they have likely had about you? The answer to this question opens up the distinctive challenges, and opportunities, facing business ethics. Those challenges and opportunities emerge from the significant bearing organizational reality has upon individuals’ conduct. As we consider how to assign responsibility for misconduct; how to provide guidance to organizational actors about what they ought to do; and how to develop responsive ethical theory, we need (...) to take psychological and social forces into account. Organizations shape human behavior in ways that pose unavoidable questions about responsibility, practical guidance, and the enterprise of business ethics itself. Adopting the agents’ perspective suggests that business ethics can take a leading role in addressing these vexing questions that confront ethical inquiry and social science more broadly. (shrink)

This book comprises essays in law and legal theory celebrating the life and work of Jim Harris. The topics addressed reflect the wide range of Harris's work, and the depth of his influence on legal studies. They include the nature of law and legal reasoning, rival theories of property rights and their impact on practical questions before the courts; the nature of precedent in legal argument; and the evolving concept of human rights and its place in legal discourse.

In a recent paper, “Infinitism and Epistemic Normativity,” we have problematized the relationship between infinitism and epistemic normativity. Responding to our criticisms, John Turri has offered a defense of infinitism. In this paper, we argue that Turri’s defense fails, leaving infinitism vulnerable to the originally raised objections.

The papers published in this issue of the EJPT discuss facets of the work of Isaiah Berlin from different perspectives and making use of varying intellectual approaches. At the same time, they focus attention on a few, central themes of Berlin's work: his complex relationship to liberalism and nationalism, his theories of liberty and value pluralism, and his perception and uses of the history of ideas. Consideration of the differences and overlap between these articles presents an occasion to take stock (...) of Berlin's work as a whole; and a critical response to the interpretations and criticisms of Berlin presented here afford an opportunity to re-evaluate, criticize and defend central aspects of Berlin's intellectual position. This article goes beyond summary to present a critical, interpretive adjudication between the claims of Berlin's work, and the interpretations of that work presented in the other articles in this issue. Drawing on each of these, I present an interpretation of Berlin's contributions to thinking about the Enlightenment, nationalism and cultural pluralism, utopianism and political ethics, liberty, and value pluralism; I also consider the difficulties of interpreting Berlin's work, and applying his ideas today. (shrink)

In this article I examine contemporary accounts of global justice theory (which I designate as domestic and institutional) and how they are implemented in order to formulate notions of global environmental justice. I underscore how these accounts are limited in their ability to provide thick conceptions of environmental justice, mainly because they fail to provide promising alternative visions of global politics that can substantially combat the injustices and inequalities that are currently so popular in neoliberal environmental governance. I argue that (...) perspectives and theoretical tools from postcolonial theory can, however, help us to begin rethinking what the phrase “environmental justice” should mean. (shrink)

“The will to truth,” says Nietzsche, “is merely a form of the will to illusion”; it’s not the opposite of “the will to ignorance, to the uncertain, to the untrue,” but instead “its refinement.” What can this mean? How could a quest for knowledge ever serve a desire to remain in the dark? I answer this question by means of an example in Proust, whose protagonist expends huge quantities of energy apparently trying to find out whether his love partner is (...) faithful. The efforts, it turns out, are designed not to yield any concrete information but only to give him the impression that he’s left no stone unturned. So they serve what we might call a second-order will to ignorance: a drive to remain unaware of just how much we don’t know. This, too, is what Nietzsche’s “Wissenschaftler” are up to—and maybe, in some contexts, it’s what we should all be up to. (shrink)

Originally published in 1970. This work evaluates the appeal to the sensually given which played an important role in epistemological discussions during the early 20 th Century. While many contemporary philosophers regarded this appeal as a mistake, there were still some who defended the notion of the given and even made it the foundation of their views regarding perception. The author here points to several different views concerning the nature of the sensually given and argues that the issue between them (...) is not empirical, as is naturally suggested by what he calls ‘the Naïve View’ of the dispute, but rather metaphysical, involving different theories regarding the relationship between Thought and Reality. This leads on to a discussion of the different views presently held regarding the task of the epistemologist, and to a new suggestion with regard to the relationship between common sense and the rival ontologies suggested by scientists and philosophers. In the course of the argument a variety of different topics are discussed such as the correspondence and coherence theories of truth, the differences between scientific and philosophical theories, and the relevance of scientific treatments of the subject of perception to the treatment of this topic by philosophers. (shrink)

Jamie Dreier has argued that the supervenience of the moral on the non-moral requires explanation, and that attempts by the non-naturalist to provide it, or to sidestep the issue, have so far failed. These comments on Dreier first examine the notion of distinctness at work in the idea that non-natural properties are distinct from natural ones, pointing out that distinctness cannot be understood in modal terms if supervenience is to be respected. It then suggests that Dreier’s implicit commitment to the (...) existence of infinite Boolean combinations of properties plays a significant role in the challenge to non-naturalism, and that the non-naturalist has some principled reasons for rejecting it. It also suggests that the real problem for non-naturalists isn’t explaining supervenience, but is rather the well-known problem of explaining our capacity to know anything about non-natural properties. That is, if the latter epistemological problem can be solved, the former metaphysical one might well disappear, at least as a distinctive problem for non-naturalist realists about morality. (shrink)