Two uses of the modal verb would in police interrogation are examined. First, suspects use it to claim a disposition to act in ways inconsistent with whatever offence they are accused of. Second, police officers use it in challenging the suspect’s testimony, asking why a witness would lie. Both uses deploy a form of practical inferential reasoning from norms to facts, in the face of disputed testimony. The value of would is that its semantics provide for a sense of back-dated (...) predictability with regard to the actions in question. Further, although police officers provide minimal acknowledgement of suspects’ uses of the term, suspects tend to provide a response when police officers use it. This difference is explained by the different actions being done in each case - normative self assessments by suspects, and challenges by police officers - and their interactional and institutional relevance in and for police pursuit of factual testimony. (shrink)

This article has been written in response to the texts by Richard Robson (“In What Sense is Multiculturalism a Form of Communitarianism”), and Slobodan Divjak (“Communitarianism, Multiculturalism and Liberalism”) with which the Balkan Journal of Philosophy (vol. 10, no 2, 2018) started a discussion on the theme Liberal Democracy and Cultural Diversity. I try to contest the position of these two authors–that multiculturalism and communitarianism belong to one and the same paradigm in political philosophy–by pointing out essential liberal normative elements (...) in multiculturalist theory. My main thesis is that in order to clarify the relation between multiculturalism and communitarianism, we have to differentiate between descriptive and normative communitarianism. The latter is guided, in my opinion, by values, which stand in stark contrast with the liberal ones, whilst this is not the case with multiculturalism. (shrink)

There are three ways in which descriptive claims stating non-normative facts might bear on normative claims such as principles of social justice and human rights. They may identify (a) specific occasions that trigger application, (b) conditions of feasible implementation, and (c) certain sources of value. The first relation is obvious but important: norms cannot be applied without stating circumstances that make their application relevant. The second relation is also important, as norms that cannot be fulfilled are deficient for guiding social (...) practices and institutional design. The first relation is widely accepted and discussed, and I will not say much about it here. I will say more about the second relation, but not much more because I have discussed it in detail in my writings on feasibility. In this paper, my main focus is on the third relation, which remains underexplored in the relevant literature. After identifying the three relations between facts and norms as they arise in recent discussions in political philosophy, I offer an account of their significance by articulating a specific view that I call ‘dignitarianism’. According to dignitarianism, at least some of the central norms concerning the treatment of an entity depend on the inherent dignity of that entity. Human rights offer a paradigmatic case of dignitarianism, and I concentrate on them to explore the relations between facts, norms, and dignity. (shrink)

For any group there is a point beyond which the accumulation of acts of violence, cruelty, or even rudeness, implies disintegration. By a series of small and plausible transitions this putative empirical generalization may be transformed into a statement about the normative attitudes of persons in stable groups. The generalization may in the first place be more strongly construed as a statement of law governing any society. The weakening of bonds between persons implied by the prevalence of behavior of the (...) kinds in question means that societies not only do not but cannot survive a certain excess of it. Such a natural law may in turn be reflected internally by certain regulations--civil laws and customs--prohibiting such behavior, or by internalized rules with which most persons not only act in accordance but also accept as stipulating what one ought to do or avoid. The observable frailty of social constitutions is thus reflected from within as a family of obligations to refrain from violence, cruelty, rudeness, and similar acts. To pass from regulations to internalized rules in this way is to suggest that the essentially prudential considerations upon which reasonable regulations are based are reinforced by conceptual ones which make it impossible rationally to value violation of such regulations. That such reinforcement occurs is undeniable, but it is not well understood why, or universally believed that, resistance to it is irrational. (shrink)

In this article we explore an argumentative pattern that provides a normative justification for expected utility functions grounded on empirical evidence, showing how it worked in three different episodes of their development. The argument claims that we should prudentially maximize our expected utility since this is the criterion effectively applied by those who are considered wisest in making risky choices (be it gamblers or businessmen). Yet, to justify the adoption of this rule, it should be proven that this is empirically (...) true: i.e. that a given function allows us to predict the choices of that particular class of agents. We show how expected utility functions were introduced and contested in accordance with this pattern in the 18th century and how it recurred in the 1950s when Allais made his case against the neo-Bernoullians. (shrink)

in American Philosophical Quarterly 44 (3), July 2007, pp. 259-72. Argues that epistemically normative claims are made true by the same facts as, but do not mean the same as, certain natural-sounding claims.

There has frequently been taken to be a tension, if not an incompatibility, between "externalist" theories of content (which allow the make-up of one's physical environment and the linguistic usage of one's community to contribute to the contents of one's thoughts and utterances) and the "methodologically individualist" intuition that whatever contributes to the content of one's thoughts and utterances must ultimately be grounded in facts about one's own attitudes and behavior. In this dissertation I argue that one can underwrite such (...) externalist theories within a methodologically individualistic framework by understanding semantic norms in terms of the need to reach, for each of one's terms, a type of "equilibrium." Each speaker's commitment to making her _own_ beliefs and applications consistent allows one to incorporate these 'external' factors into the contents of their thoughts and utterances in a way that remains methodologically individualistic. Methodologically individualistic accounts are typically taken to be unable to incorporate 'external' factors such as the world's physical make-up or communal usage because of arguments suggesting that the individual's own beliefs and usage underdetermine or even misidentify what, according to externalist accounts, they mean by their terms. These arguments, however, only seem plausible if one presupposes a comparatively impoverished conception of the individual's beliefs. The beliefs a speaker associates with a given term extend far beyond the handful of sentences they would produce if asked to list such beliefs. In particular, speakers have an implicit, but rich, understanding of their language, their world, and the relation between them. Speakers typically understand languages as shared temporally extended practices about which they can be, both individually and collectively, mistaken. Once this conception of language is taken into account, the ascriptions which purportedly forced 'non-individualistic' conceptions of content upon us (particularly ascriptions which seemed to tie what we meant to social use rather than our own beliefs) turn out to be ultimately grounded in the individual's own beliefs. Indeed, our self-conception does much more than merely underwrite 'non-individualistic' ascriptions.. (shrink)

In Between Facts and Norms, Jürgen Habermas works out the legal and political implications of his Theory of Communicative Action (1981), bringing to fruition the project announced with his publication of The Structural Transformation of the Public Sphere in 1962. This new work is a major contribution to recent debates on the rule of law and the possibilities of democracy in postindustrial societies, but it is much more. The introduction by William Rehg succinctly captures the special nature of the work, (...) noting that it offers a sweeping, sociologically informed conceptualization of law and basic rights, a normative account of the rule of law and the constitutional state, an attempt to bridge normative and empirical approaches to democracy, and an account of the social context required for democracy. Finally, the work frames and caps these arguments with a bold proposal for a new paradigm of law that goes beyond the dichotomies that have afflicted modern political theory from its inception and that still underlie current controversies between so-called liberals and civic republicans. The book includes a postscript written in 1994, which restates the argument in light of its initial reception, and two appendixes, which cover key developments that preceded the book. Habermas himself was actively involved in the translation, adapting the text as necessary to make it more accessible to English-speaking readers. (shrink)

Philosophical theories often hinge on claims about what is necessary or possible. But what are possibilities and necessities, and how could we come to know about them? This book aims to help demystify the methodology of philosophy, by treating such claims not as attempted descriptions of strange facts or distant 'possible worlds', but rather as ways of expressing rules or norms.

The usual way of discussing normativity and naturalism is by running through a standard range of issues: the relations of fact and value, objectivity, reason and emotion, is and ought, and the so-called ‘naturalistic fallacy’. This is a naturalism that is virtually silent on nature. I outline an alternative approach that relates normativity to our nature as living beings, for whom specific things are good or bad for us. Our nature as evaluative beings is shown to be rooted in (...) and emergent from this biological normativity. There is also significant downward causation, such that our brain-bodies are continually modified by our experience and thoughts. Cultures, as emergent from the affordances of our brain-bodies, create further extensive, irreducible sources of normativity, albeit ones which do not wholly escape biological normativity and can impact back on it. (shrink)

Drawing on a rich pragmatist tradition, this book offers an account of the different kinds of ‘oughts’, or varieties of normativity, that we are subject to contends that there is no conflict between normativity and the world as science describes it. The authors argue that normative claims aim to evaluate, to urge us to do or not do something, and to tell us how a state of affairs ought to be. These claims articulate forms of action-guidance that are different in (...) kind from descriptive claims, with a wholly distinct practical and expressive character. This account suggests that there are no normative facts, and so nothing that needs any troublesome shoehorning into a scientific account of the world. This work explains that nevertheless, normative claims are constrained by the world, and answerable to reason and argumentation, in a way that makes them truth-apt and objective. (shrink)

The development of modern science, as everybody knows, has come largely through naturalizing domains of inquiry that were historically parts of philosophy. Theories based on mere speculation about matters empirical, such as Aristotle‟s view about teleology in nature, were replaced with law-based, predictive explanatory theories that invoked empirical data as supporting evidence. Although philosophers have, by and large, applauded such developments, inquiry into normative domains presents a different set of problems, and there is no consensus about whether such an inquiry (...) can be naturalized. Since the early twentieth century, attempts at naturalizing ethics have been at the center of heated debates, and later attempts at naturalizing epistemology triggered similarly contentious disputes. In ethics, of course, it was not only the Humean and Moorean arguments of early nonnaturalists and noncognitivists that raised doubts about naturalism, but also the arguments of nihilists, who later joined the chorus of criticism, rejecting any ontology that would countenance moral properties and facts. In epistemology, Quinean eliminativism brought reactions that questioned the consistency of naturalism and asked whether it could accommodate the normativity of fundamental epistemic notions such as belief and knowledge. There have so far been no similarly substantial reactions to attempts at naturalizing inquiry into another normative domain, that of reasoning. We hope to remedy that by offering 1 here a response to some recent efforts by experimental philosophers. Experimentalism about reasoning is a radical naturalistic program that rejects reflective-equilibrium accounts of the epistemic grounds for the rules of inference. If we ignore other attempts at justifying those rules a priori by, for instance, appeal to self-evidence, then those invoking Goodmanian reflective equilibrium can be considered the standard analytic accounts (hereafter, „SAA‟). Of concern here is an objection to SAA, the cognitive-diversity argument,1 that is part of a broader experimentalist critique of analytic epistemology.. (shrink)

This commentary questions Elqayam & Evans' (E&E's) claims that thinking tasks are doomed to have multiple normative readings and that only applied research allows normative evaluations. In fact, some tasks have just one undisputed normative reading, and not only pathological gamblers but also normal individuals sometimes need normative guidance. To conclude, normative evaluations are inevitable in the investigation of human thinking.

In «The Normativity of Meaning», Eric Gampel argues that the capacity to justify a linguistic usage is essential to meaning and suggests that this fact entails that naturalistic theories of meaning must take a non-reductive form if they are to be viable. I will argue that reductive and non-reductive naturalisms stand or fall together in the face of Gampel's argument that meaning plays an essential justificatory role. I will further argue that, if they fall, the lesson to be learned (...) is not that we should avoid reductionism, but rather, that we should steer clear of physicalism in our meaning theory; if Gampel's argument is cogent, any theory of meaning will have to make reference to at least some abstract objects. (shrink)

A core set of assumptions in economic modeling is that rational agents, who have a defined preference set, assess their options and determine which best satisfies their preferences. The rational actor model supposes that the world provides us with a menu of options, and we simply choose what’s best for us. Agents are independent of one another, and they can rationally assess which of their options they wish to pursue. This gives special authority to the choices that people make, since (...) they are understood to be the outcomes of the agent’s considered judgments. However, we have come to see that the independence assumption does not always hold in the way that we may have initially thought. Social norms can govern our choices even when we disagree with them. Here we can begin to see how the standard model of choice and agency begins to weaken: no longer are my choices wholly mine, but instead there is a subset of choices that are governed by the broader culture that I live in. Social norms constrain my behavior with informal coercion — my desire to remain a community member in good standing requires me to behave in accordance with the community’s social norms. What I wish to challenge more substantively is the claim that the menu of choices agents “see” is in fact the objective set of options that is transparently provided by the world. Instead, I argue that the options that people perceive and the evidence they use to make choices are mediated by perspectives. Perspectives can importantly interact with social norms to make some norms more resilient to change, and others harder to adopt. This further shapes both our descriptive and normative understanding of agency. Our choices are not over all of the objectively available options, but over the options that we can see. The evidence we marshal to support our choices is not the full set of evidence, but the evidence that we recognize as salient. This is not to deny that individuals have agency, but rather we need a more nuanced understanding of the nature of this agency. (shrink)

In Between Facts and Norms Jürgen Habermas works out the legal and political implications of his Theory of Communicative Action, bringing to fruition the project announced with his publication of The Structural Transformation of the Public Sphere in 1962. This new work is a major contribution to recent debates on the rule of law and the possibilities of democracy in postindustrial societies, but it is much more.The introduction by William Rehg succinctly captures the special nature of the work, noting that (...) it offers a sweeping, sociologically informed conceptualization of law and basic rights, a normative account of the rule of law and the constitutional state, an attempt to bridge normative and empirical approaches to democracy, and an account of the social context required for democracy. Finally, the work frames and caps these arguments with a bold proposal for a new paradigm of law that goes beyond the dichotomies that have afflicted modern political theory from its inception and that still underlie current controversies between so- called liberals and civic republicans.The book includes a postscript written in 1994, which restates the argument in light of its initial reception, and two appendixes, which cover key developments that preceded the book.Habermas himself was actively involved in the translation, adapting the text as necessary to make it more accessible to English-speaking readers. (shrink)

The paper focuses on the modal argument that accounts of assertion in terms of constitutive norms are incompatible with conventionalism about assertion. The argument appeals to an alleged modal asymmetry: constitutive rules are essential to the acts they characterize, and therefore the obligations they impose necessarily apply to every instance; conventions are arbitrary, and thus can only contingently regulate the practices they establish. The paper argues that this line of reasoning fails to establish any modal asymmetry, by invoking the distinction (...) between the non-discriminating existence across possible worlds of types (practices, institutions) defined by constitutive rules, and the discriminating existence of those among them that are actually in force. The necessity of practices defined by constitutive rules that the argument relies on concerns the former, while conventionalist claims concern the latter. The paper concludes suggesting considerations that are relevant to deciding whether assertion is in fact conventional. (shrink)

The scholarship on meaningful work has approached the topic mostly from the perspective of the subjective experience of the individual worker. This has led the literature to under-theorize, if not outright ignore, the cultural and normative dimension of meaningful work. In particular, it has obscured that a person’s ability to find meaning in her life in general, and her work in particular, is typically anchored and dependent on shared institutions and cultural aspirations. Reflecting on the future of work, particularly on (...) the dangers posed by the threat of technological unemployment, helps us recognize this cultural and normative dimension of meaningful work. I argue that a world with few work opportunities is a world devoid of a core structuring ideal around which our society has organized itself and, as such, will strain our ability to make sense of what it means to find life meaningful. To make this case I show that work operates as a central organizing _telos_ around which our contemporary lives gravitate. Work touches everyone and everything, defining the rhythms of our days and weeks and providing a center of gravity around which our lives are structured. Work constitutes a central dimension of human flourishing. Through work we provide for our material needs, develop our skills and virtues, build community, and contribute to the common good. As such, work constitutes a central organizing ideal in contemporary Western societies, a fact has significant normative force and plays an important role in our finding work meaningful. (shrink)

This book throws new light on the way in which the Internet impacts on democracy. Based on Jürgen Habermas' discourse-theoretical reconstruction of democracy, it examines one of the world's largest, most diverse but also most unequal democracies, Brazil, in terms of the broad social and legal effects the internet has had. Focusing on the Brazilian constitutional evolution, the book examines how the Internet might impact on the legitimacy of a democratic order and if, and how, it might yield opportunities for (...) democratic empowerment. The book also assesses the ways in which law, as an institution and a system, reacts to the changes and challenges brought about by the Internet: the ways in which law may retain its strength as an integrative force, avoiding a 'virtual' legitimacy crisis. (shrink)

At the centre of the metaethical debate that took off from G.E. Moore's Principia Ethica (1903) was his critique of ethical naturalism. While Moore's own arguments against ethical naturalism find little acceptance these days, an alternative ground for thinking that ethical properties and facts could not be natural has gained prominence: No natural account can be given of normativity. This collection contains original essays from both sides of the debate. Representing a wide range of metaethical views, the authors develop diverse (...) accounts of normativity and discuss what it means for a concept to be natural. Contributions are by Norbert Anwander, David Copp, Neil Roughley, Peter Schaber, Thomas Schmidt, Tatjana Tarkian, and Theo van Willigenburg. (shrink)

Everyone agrees that not all norms that govern belief and assertion are epistemic. But not enough attention has been paid to distinguishing epistemic norms from others. Norms in general differ from merely evaluative standards in virtue of the fact that it is fitting to hold subjects accountable for violating them, provided they lack an excuse. Different kinds of norm are most readily distinguished by their distinctive mode of accountability. My thesis is roughly that a norm is epistemic (...) if and only if its violation makes it fitting to reduce epistemic trust in the subject, even if there is no doubt about their sincerity, honesty, or other moral virtues. That is, violations of epistemic norms don’t merit resentment or other forms of blame, but rather deduction of credibility points in internal scorekeeping and related attitudinal and behavioral changes. As Fricker’s work on epistemic injustice shows, such distrust is undesirable from the point of view of an epistemic agent. Consequently, when one manifests epistemic distrust towards a subject in suitable circumstances, it amounts a way of holding her accountable. Since this form of accountability involves no opprobrium, there is good reason to think it is not linked to voluntary control in the same way as moral accountability. Finally, I make use of this account of what makes epistemic norms distinctive to point out some faulty diagnostics in debates about norms of assertion. My aim is not to defend any substantive view, however, but only to offer tools for identifying the right kind of evidence for epistemic norms. (shrink)

An examination is made of the dispute between the proponents of rational explanation of actions and of the deductive nomological pattern of explanation. A rapprochement between these two positions is suggested, with the aim of accounting for the normative character of reasons for acting. It is argued that the disputed area is an area of intersection between facts and values, and that far from it being the case that the normative and descriptive components can be separated or isolated, the underlying (...) precepts are to be viewed as both explanatory (descriptive) and normative. The discussion is divided into two general areas: (1) the normative force of reasons for acting; and (2) the normative character of rationality. (shrink)

Hume's theory of practical rationality, it has been claimed, fails to account for the intrinsically social character of practical deliberation and of the norms governing action. While the standard way of pressing this critique is unsuccessful, it can be advanced in another way. It is alleged that Hume cannot explain how it is possible to act contrary to reason because he holds that practical reasons are grounded in brute desires which are beyond the reach of rational criticism. But Hume offers (...) a rich explanation of practical irrationality. To show that Hume's theory of practical reason is too individualistic, a problem in his account of theoretical reason must first be appreciated. Hume thinks that rational agents should only trust in testimony about matters of fact when that trust can be reductively justified on the basis of their own observations. Such a stringently individualistic criterion would shrink the scope of human knowledge beyond recognition. Similarly, Hume thinks that rational agents should only trust advice---testimony about what is valuable or desirable---when that trust can be instrumentally justified in terms of their own antecedent values or desires. Individuals bound by this criterion would be unable to deliberate rationally when faced with novel and challenging circumstances. Humean theories must treat trust in advice as default justified if this problem is to be avoided. (shrink)

This paper addresses a problem about aesthetic normativity raised by Kant. Can aesthetic experiences be appropriate or inappropriate to their objects? And, if so, how is that possible given that, according to Kant, aesthetic experience is not objective? Kant thought the answer to the first question was yes. But his official answer to the second question, in terms of the free play of the faculties, is obscure. The paper offers a clearer answer, inspired by Kant, which invokes Wittgenstein’s notion of (...) “knowing how to go on.” Aesthetic normativity is problematic only on the assumption that claims to the normativity of one’s responses to things must be based on the recognition of objective properties of those things. However, Wittgenstein’s discussion shows that we need not accept that assumption. There can be legitimate claims to the normativity of one’s responses which do not rely on those responses’ reflecting appreciation of objective facts. (shrink)

Rationality, Norms and Institutions: In Search of a Realistic Utopia The main goal of political philosophers is to search for a realistic utopia by taking individuals as they are and institutions, rules and laws as they might be. Instead of trying to change either individuals or institutions in order to improve society, this article argues that both strategies should be combined, since there are causal connections running both ways. Because individuals ultimately devise and uphold institutions, one should be optimistic about (...) the possibilities of deliberately improving society through institutional reforms. However, one should adequately model the influences that these reforms have on individuals, their identities and their motivations. From the fact that individuals can actually turn into egoists if they are treated as such, this article stresses the need to detect and maintain non-egoistic motivations. Since informal norms, for example, motivate individuals to socially desirable action, it is important to devise formal institutions that support rather than erode norm-guided behavior. (shrink)

This chapter offers a brief sketch of the normativity of linguistic meaning and then considers the opposing view of semantic anti-normativism as defended by Gluer and Wickforss. The author distinguishes between three different types of obligation and argues that Gluer & Wickforss's position is based on a misconstrual of semantic normativity as a source of something like moral obligation, when in fact it produces only obligation of the third type.

Modality presents notorious philosophical problems, including the epistemic problem of how we could come to know modal facts and metaphysical problems about how to place modal facts in the natural world. These problems arise from thinking of modal claims as attempts to describe modal features of this world that explain what makes them true. Here I propose a different view of modal discourse in which talk about what is “metaphysically necessary” does not aim to describe modal features of the world, (...) but, rather, provides a particularly useful way of expressing constitutive semantic and conceptual rules in the object language. The result is a “modal normativist” view that enables us to avoid the epistemic problems of modality and mitigate the metaphysical worries, while also leaving open the possibility of a unified account of the function of modal language. Finally, I address a serious challenge: we have the norms we do in order to track the modal facts of the world, so that the order of explanation must go in the opposite direction. I close by showing how the normativist may answer that challenge. (shrink)

Assisted migration, an ecosystem engineering technology, is receiving increasing attention and significant support as a means to save biodiversity in a changing climate. Few substantive, or not obviously deficient, reasons have been offered for why pursuing this conservation goal via these means might be good. Some proponents of AM, including those who identify themselves as “pragmatists,” even suggest there is little need for such argument. We survey the principal reasons offered for AM, as well as reasons offered for not offering (...) reasons. As exemplified by the case for translocating whitebark pine, which may at first seem especially strong, we note the incongruence of framing the goal of AM in terms of “saving biodiversity,” neglect of some crucial moral questions, marginalization of normative and scientific context when AM is cast as the lesser of two evils in a “crisis,” doubtful validity and, in any case, marginal importance of arguments that AM projects ought to be undertaken, inconsistent use of scientific facts, and omission of science that counters sanguine assessments. All told—even in cases such as whitebark pine for which AM may seem most defensible—there is little reason to think that AM projects are good as means to “save biodiversity,” or good as means to other goals that have accreted into arguments for these projects. (shrink)

This article illustrates ways in which the concepts of the norm and normativity are implicated in relations of power. Specifically, I argue that these concepts have come to function in a normalizing manner. I outline Michel Foucault’s thinking on the norm and normalization and then provide an overview of Jürgen Habermas’s thinking on the norm and normativity in order to show that Habermas’s conceptualizations of the norm and normativity are not, as he posits, necessary foundations for (...) ethics and politics, but in fact simply one philosophical approach among many. Uncritically accepting a Habermasian framework therefore produces normalizing effects and inhibits alternative and potentially emancipatory thinking about ethics and politics. Having problematized the requirement of normative foundations as it is currently articulated, I conclude by examining the emancipatory potential of a particular aspect of Foucault’s work for the practice of philosophy. (shrink)

The article aims to demonstrate that the nudge theory suffers from three main weaknesses stemming from its theoretical dependence on behavioural economics. The first two weaknesses endanger the paternalistic goal, whereas the third does not justify the libertarian attribute. The first weakness lies in the incomplete realistic characterisation of behavioural economics theory that is the central theoretical pillar of Nudge theory. The second weakness is even more relevant. The normative model of behavioural economics is neoclassical rationality. It can be applied (...) to choices in conditions of risk, when it is possible to forecast the probability of the outcomes of one’s choices. On the contrary the real life problems are inside a complex and uncertain environment. In an uncertain environment the neoclassical algorithms are no longer valid, in that they postulate the knowledge of the probability of the outputs. Thus errors and bias, as observed in behavioural economics, are not such in many instances, but they are instead adaptive and therefore rational responses to the context of decision-making. Therefore nudge theory that pursues the normative paternalistic objective of neutralising the bias and judgement errors discovered by behavioural economics and putting paternalistically the citizen on the right track, is in fact proceeding in the wrong direction. The last weakness concerns an assumption of Nudge theory about the duality of mind. System 1 represents the intuitive mind, while System 2 corresponds to the analytical one. System 1 tends to make decisions quickly and unconsciously, while System 2 follows a slow and conscious process. Biases and judgement errors are mainly generated by System 1. However, System 2 may later intervene to correct them. From this premise, the Nudge theory affirms its libertarian character. In this paper I will argue that the dualism of the mind would not entail the reversibility of some nudges, particularly of default states. In this way the fundamental pillar is weakened to justify the libertarian character of the nudge theory. (shrink)

Quine claims that his naturalized epistemology which is a science about science must take the place of traditional epistemology. Because physics is the paradigm of science for Quine, there is apparently no room for normative and intentional discourses in Quine's naturalized epistemology. However, Quine uses normative and intentional discourses in his naturalized epistemological inquiry. Hence, the problem addressed in this dissertation is the place of normative and intentional discourses in Quine's naturalized epistemology. ;My procedure is to examine critically the above (...) mentioned contradiction from two different angles. In an initial and external criticism I assume the in-principle gap between physicalistic discourse and normative and intentional discourses. In an internal criticism I assume the gap merely practical. In the former criticism I offer my own interpretation of the status of naturalized epistemology in Quine's philosophy and argue for the presence of a tension between methodological concerns and what Quine calls his physicalistic bias. I explain three manifestations of the tension in Quine's writings: his discussions of language acquisition, induction and scientific method in general. I also argue that methodological concerns play the ineradicable role in an epistemology, which Quine must and at least partially does recognize. In the internal criticism I discuss the nature of the gap between physicalistic discourse and normative and intentional discourses and examine and criticize Quine's behavioristic physicialism. On the basis of the criticism of Quine's behavioristic physicalism I criticize Quine's thesis of indeterminacy of translation which denies the fact of the matter for intentional discourse. ;I find, as a result, that because both methodological concerns and physicalistic bias are basic elements of Quine's naturalized epistemology, the resultant tension is serious. I also find that Quine's naturalized epistemology as it is cannot resolve the tension, whether we assume the gap as in-principle or merely practical. ;Thus, I conclude that as the unsettling status of normative and intentional discourses indicates, Quine's naturalized epistemology does not make a coherent whole. (shrink)

This paper is about the relationship between two widely accepted and apparently conflicting claims about how we should understand the notion of ‘reason giving’ invoked in theorising about reasons for action. According to the first claim, reasons are given by facts about the situation of agents. According to the second claim, reasons are given by ends. I argue that the apparent conflict between these two claims is less deep than is generally recognised.

This dissertation argues that an agent's particular commitments are an integral and necessary part of his autonomy. I refer to Hegel's Philosophy of Right to argue that the autonomous self is in fact a committed self. According to Hegel, freedom is only possible when the agent inhabits roles within a family, civil society, and the greater community of the state. These roles make up the agent's practical identity, or the set of commitments and characteristics around which he orients his (...) actions. His practical identity provides him with norms: he has specific obligations as, for instance, a parent, police officer, or judge. ;Chapter One critiques Christine Korsgaard's Kantian account of practical identity, arguing that it is inadequate because of its insistence on an ontologically divided self. Chapter Two argues that practical identity according to Hegel must include consideration of an agent's contingent circumstances. Chapter Three claims that Hegel's agent knows himself and other humans to possess universal rights and to be sources of moral certainty. Chapter Four discusses social institutions and the norms they generate. When the agent freely embraces roles in these institutions, he embraces the obligations that accompany those roles. He gives himself these obligations and is autonomous through them. ;Chapter Five argues that Hegel's definition of conscience crucially depends on his theory of practical identity. Hegel's conscience is not a source of arbitrary, unimpeachable conclusions but refers to the norms of rational institutions. It does not neglect an agent's particular commitments within those institutions such as commitments to particular causes, family members, or political organizations. It rather explains the freedom of his actions through those commitments. So defined, conscience allows for both inner certainty and external sanction. Chapter Six argues that a wide range of professions describe their ethical experience in terms of conscience, and that Hegel's definition of conscience makes sense of this experience. By referring to roles, Hegel's conscience also requires the agent to be involved in the evaluation and reformation of institutions. As such, his theory is of great relevance to contemporary ethical life. (shrink)

Truth seems to be an indispensable element of authority which presents itself as being based on more than just power and efficiency. In the domain of law,there is not only and primarily the problem of establishing the truth about the facts which are to be judged; there is also the problem of norms—does their authority rest solely on the act of establishing them, or is there “something behind”, a truth which contributes to the strength of law, and which provides legitimacy (...) to both legislator and to the legal norms themselves. In theoretical reflection, the very possibility of talking about true norms or true evaluations is under challenge, and this view dominates in the academic education of lawyers and other professionals. At the basis of this project lies the conviction that the problem of true norms, and the more general problem of the place of truth in law, is worth re-examining. In the course of such a re-examination, it is also worth returning to certain points in the tradition of thinking about the foudations of law. In the tradition recalled by the papers presented here—by both Italian and Polish authors—a prominent place is occupied by Polish thinkers such as Leon Petrażycki, Czesław Znamierowski, and Zygmunt Ziembiński. The book consists of three major parts. The titles—Tradition, Theory, Practice mark important points of reference in the reflection on truth in the context of law. The contributions relate to these points in different degrees, and each, though placed in one of these parts, also refer to the others. (shrink)

It is quite common when explicating the nature of Kant's break with the preceding Early Modern tradition to cite his attitude towards the acquisition and deployment of concepts. It is claimed that Kant sought to distinguish two tasks that had become unfortunately intertwined and conflated — explaining how we come to acquire our concepts on the one hand and showing how we are justified in deploying them in judgement on the other. This conflation can be expressed in terms of a (...) conflation of the natural and the normative, of descriptive and prescriptive questions. The topic of the conditions ofconcept-possession, i.e. how we have come to possess the concepts that we do, is an entirely psychological inquiry, involving ‘natural’ descriptive inquiries. The topic ofconcept-deployment, the story about how we use our concepts in veridical judgements about the world, is an entirely philosophical question, since it involves the question of how weoughtto deploy those concepts in judgement. The fundamental distinction between the natural and the normative is drawn by Kant, it is claimed, in order to distinguish these two practices of acquisition and deployment.The manner in which this claim is expressed is through Kant's distinction between the question of fact (quaestio facti) and the question of right (quaestio juris). I want to claim that a proper understanding of this distinction doesn't support this notion of Kant's ‘normative turn’. In fact, the distinction is best understood within an interpretation whereby Kant is understood as continuing to endorse the Early Modern conviction that the provision of a concept's possession-conditionsissufficient to determine that concept's deployment-conditions, and that the task of the Transcendental Deduction is to determine thepossession-conditions for the Categories. (shrink)

I distinguish among three senses in which meaning may be said to be normative, one trivial, the other two more robust. According to the trivial sense, meaningful expressions have conditions of correct application. According to the first robust sense, these conditions are determined by norms. According to the second robust sense, statements about these conditions have normative implications. Normativity in one or the other of the robust senses, but not in the trivial sense, is commonly thought to pose a threat (...) to naturalism. I argue that, given its trivial normativity, meaning cannot be normative in the first robust sense but it is normative in the sense that statements about the meaning of terms have hypothetical normative implications that are essential to meaning. I further argue that this normativity itself poses no threat to naturalism. Rather, this normativity follows from the fact that the trivial normativity of meaning precludes its naturalization. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.4 (2002) 313-316 [Access article in PDF] Normativity and Pathology Mike Gane Keywords: positivism, sociology, pathology, normativity. THE STRENGTH OF VICTORIA MARGREE'S contribution to the examination of the thematic of pathology and its Nietzschean/Canguilhemian variation is that it reveals the challenging complexity of this theme. My comments on this contribution are developed from an interest in the ways that the concern with pathology was part (...) of the initial program of the social sciences, particularly sociology, as it was inaugurated by Auguste Comte and Emile Durkheim in its formative period. Margree touches on the importance of social analysis at the end of her paper; my comments work to some extent in the opposite direction—from the social to the psychological. My concerns lead me to contest a number of her epistemological positions, particularly those concerning the notion of positivism and "objective" analysis.For the first positivist philosophers, positivism was primarily a method; in fact it embraced the set of methods developed by the sciences to obtain the highest degree of objectivity. It was explicitly opposed to methodological reductionism, arguing that each science had specific methods applicable to its own domain. Canguilhem was certainly against methodological reductionism (Renard 1996, 127), but Margree's conception of positivism in psychology as biological reductionism is quite a different and is a later-derived variation of positivism. As such perhaps it should not be conflated with early notions of pathology. Sociological positivism as developed in Durkheim's methodology, although different in many aspects from that of Comte, retained the idea that scientific objectivity was to be the result of epistemological procedures, not what might be called ontological reduction to a physical level of the object. Durkheim tries to clarify the rules governing the analysis of abnormal forms and to define social dysfunction and teratology. The general field of abnormal forms or pathology in the analysis of social life fell into decline after Durkheim and was abandoned in favor of the study of social deviance. The very idea of a study of social pathology itself was critiqued by Szasz and Foucault in particular as a new form of power, which came into existence at the end of the eighteenth century as an essential component of the disciplinary society. Foucault was himself clearly indebted to Canguilhem, and he made this evident on several occasions, such as his lectures at the Collège de France Les Anormaux given in 1974 and 1975 (Foucault 1999). Thus, although the field of pathology and abnormal forms continues in psychology it has been abandoned in sociology, leaving only traces (such as the concept of anomie) in the works of some thinkers such as Baudrillard, whose usage may be ironic more than an attempt to revive the terrain. Could it be that Canguilhem and Foucault [End Page 313] have then more or less swept the field clear of such scientism, even though the reconceptualization in terms of normativity suggested by Canguilhem has not been widely taken on? Indeed there may be important differences between the conceptualization of Canguilhem and Foucault (after all, as Margree points out, Canguilhem can be read as attempting to invert the relation between normativity and normative, not to withdraw from the terrain altogether). Foucault seems to approach a position elaborated in sociology earlier by Max Weber in his rejection of the attempt to use the field of pathology as a way of evading moral choices. Canguilhem discusses responsibility in "Thérapeutique, expérimentation, responsibilité" (1983, 391), noting the importance of professionalization and legal controls on professional practice.The fundamental issues posed by the project of social science continue to be haunted by the same set of problems as established in analysis of pathological phenomena, whether it be conceived in terms of order and disorder (chaos), social breakdown, radical evil, "failed states," even deviation or noncompliance with "correct" forms of language or behavior (harassment, racism, child abuse) and so on, or pathology (perversion, dysfunction, disease, illness, abnormalities). The question in part is: is there anything lost by replacing pathology with more political, religious, moral, and legal terminologies? From Foucault's point... (shrink)

Political realists complain that much contemporary political philosophy is insufficiently attentive to various facts about politics yet some political philosophers insist that any critique of normative claims on grounds of unrealism is misplaced. In this paper I focus on the methodological position G.A. Cohen champions in order assess the extent to which this retort succeeds in nullifying the realist critique of contemporary political philosophy. I argue that Cohen’s work does not succeed in doing so because the political principles that we (...) are prepared to endorse are hostage to various fact-sensitive judgements about how they apply to the political domain. I then argue that this discredits various philosophical approaches to political theorising which begin by utilising non-political thought-experiments, such as Cohen’s own Why Not Socialism? (shrink)

This book offers a 'genealogical' explanation of law's normativity. The term 'genealogical' conveys a commitment to a non-metaphysical type of enquiry. While it explains how law, as a normative phenomenon, comes about, it does not seek to ground law's normativity in anything but the context of social interaction giving rise to it. Legal normativity is brought about on a daily basis. Whether in revolutionary circumstances or in the quotidian need for judges, lawmakers or citizens to balance law's demands with those (...) of morality or prudence, our ability to bind ourselves through law ultimately depends on our capacity to articulate a better way of living together, and to commit ourselves to it. These efforts of assessment and articulation depend, in turn, on our conception of normative agency. Assert the need to trace the truth of ethical judgments to some independent moral 'facts' conditioning their objectivity, and you will get a different understanding of what it is we are doing when we dispute law's authority in the name of moral values. Tracing the truth of moral judgements back to our own social practices not only affects the nature of disagreement; it also dramatically increases our responsibility when, as lawmakers, judges, or citizens we 'take the law into our own hands' and confront it with our moral expectations. (shrink)

Background: According to Gelfand et al., COVID-19 infection and case mortality rates are closely connected to the strength of social norms: “Tighter” cultures that abide by strict social norms are more successful in combating the pandemic than “looser” cultures that are more permissive. However, countries with similar levels of cultural tightness exhibit big differences in mortality rates. We are investigating potential explanations for this fact. Using data from Germany and Japan—two “tight” countries with very different infection and mortality rates—we (...) examined how differences in socio-demographic and other determinants explain differences in individual preventive attitudes and behaviors. Methods: We compared preventive attitudes and behaviors in 2020 based on real-time representative survey data and used logit regression models to study how individual attitudes and behaviors are shaped by four sets of covariates: individual socio-demographics, health, personality, and regional-level controls. Employing Blinder-Oaxaca regression techniques, we quantified the extent to which differences in averages of the covariates between Japan and Germany explain the differences in the observed preventive attitudes and behaviors. Results: In Germany and Japan, similar proportions of the population supported mandatory vaccination, avoided travel, and avoided people with symptoms of a cold. In Germany, however, a significantly higher proportion washed their hands frequently and avoided crowds, physical contact, public transport, peak-hour shopping, and contact with the elderly. In Japan, a significantly higher proportion were willing to be vaccinated. We also show that attitudes and behaviors varied significantly more with covariates in Germany than in Japan. Differences in averages of the covariates contribute little to explaining the observed differences in preventive attitudes and behaviors between the two countries. Conclusion: Consistent with tightness-looseness theory, the populations of Japan and Germany responded similarly to the pandemic. The observed differences in infection and fatality rates therefore cannot be explained by differences in behavior The major difference in attitudes is the willingness to be vaccinated, which was much higher in Japan. Furthermore, the Japanese population behaved more uniformly across social groups than the German population. This difference in the degree of homogeneity has important implications for the effectiveness of policy measures during the pandemic. (shrink)

Logic, considered as a technical discipline inaugurated by Aristotle and typically represented by the variety of the modern logical calculi, constitutes a clarification and refinement of a conviction and practice present in common sense, that is, the fact that humans believe that truth can be acquired not only by immediate evidence, but also by means of arguments. As a first step logic can be seen as a “descriptive” record of the main forms of the arguments present in common sense, (...) but the fact that some of these patterns can actually allow for the derivation of false consequences from true premises imposes the task of making explicit what patterns correspond to a “correct reasoning” and what not. At this point logic appears endowed with a “normative” characteristic. This amounts to saying that logical calculi are intended to adequately mirror the intuitive notion of “logical consequence” and in this sense they cannot be totally arbitrary or conventional, but must satisfy certain basic requirements such as the conditions of soundness and of semantic completeness. In such a way they are “judged” according to the fundamental requirements present at the level of common sense and appear as “idealizations” of the kinds of reasoning practiced in common sense. For this reason also several kinds of logical calculi are fully justified since they make explicit in an idealized form the concrete ways of reasoning that are imposed by the particular domain of reference of the discipline in which they are used and which are basically recognized in common sense. (shrink)

There exists a widespread consensus amongst contemporary jurisprudents, positivists and non-positivists alike, that the meaning of ‘obligation’ should not radically shift from law to morality, or any of the other domains of practical reason. Yet there is limited effort in contemporary discussions of legal obligation to engage with the metaphysics of normativity with an eye to a well-founded account of those elements that deliver its non-conditional character. On a recent occasion I discussed the shortcomings of a prominent positivist account of (...) legal obligation, that of Jules Coleman. In this chapter I turn to a prominent non-positivist account, the model of principle, and argue that, even though it identifies key elements or conditions of normativity simpliciter, it stops short of delivering a conclusive account of unconditional legal obligation, an account that would place legal obligation in the same continuum with all other types of obligation. Taking up from where the model of principle halts, I propose a complementary—if more fundamental—account of normativity simpliciter, which I dub the model of norms. I make a case for it, by looking into universal conditions of normativity and, in conclusion, offer some more specific remarks about the advantages of the model of norms over other competing models. Part 2 looks into the account of legal obligation tendered by the model of principle. According to it, law is an instance of action-directing action or action that purports to get other agents to comply with the ends it sets out to attain. The idea here is that the very logic of action-direction draws moral reasons—principles—into the picture of legal obligation, as the one item that can explain how and whether the facts of a social practice, which purports to direct action, come to acquire the status of reasons for action for the subjects of law. Subsequently, this model is contrasted with an alternative model of obligation that takes facts of authority to constitute reasons of action in virtue solely of their structure. In conclusion it is argued that, in contrast to the second model, the model of principle manages to capture what is distinctive about action-directing action in the domain of law—that is, the special normative significance of the possibility to coerce others under a scheme of public institutions. Part 3 opens by pointing to a more widespread worry that needs to be addressed before the model of principle can be deemed fit for the role it is employed—the worry relates to the ability of principles to constitute genuine reasons for action. In particular, the enquiry investigates the nature of principles and their ability to avoid certain flaws that might pertain to reasons for action in general. In taking up this line of enquiry the paper looks into the more general debate on normativity with a view to specifying requirements that anything which purports to be a reason ought to meet. I employ a rationalist analysis of normativity, which brings the idea that intentional thought is normative to bear on the analysis of the meaning of normative terms, such as ‘ought’, ‘obligation’, ‘duty’. In conclusion, I argue that the content of normativity consists in normative facts—ie norms—which purport to model the content of ideal—or counterfactual—states of the will. Such norms give exhaustively the content of normativity. In light of the above, part 4 advances a two-layered model of norms, with the higher level being populated by norms simpliciter, and the lower by norms in a domain. When considered jointly the two layers ground the possibility of non-conditional obligation without evoking moral realism and the concomitant suspicion of scepticism. On the face of it some key advantages of the model of norms are discussed over the two other models of legal obligation, that of principle and that of authority. On the one hand norms resist the ‘talking past each other objection’ which is commonly levelled against principles. On the other, norms are much better suited to account for the moral limits of action-directing action than either principles or facts of authority, for they illustrate cogently that the grounds of any reason for action already include a concern for others’ autonomy. (shrink)

Many think that evolutionary biology has relevance to ethics, but how far that relevance extends is a matter of debate. It is easy to show that pop sociobiological approaches to ethics all commit some type of naturalistic fallacy. More sophisticated attempts, like Donald Campbell's, or, more recently, Robert Richards', are not so easily refuted, but I will show that they too reason fallaciously from facts to values. What remains is the possibility of an evolutionary search for human nature. Unfortunately, evolutionary (...) theory itself seems to imply that the quest for human nature will not be very promising. As far as there is such a thing as human nature, we will have to know it before we can meaningfully talk about its evolution. Anthropological data suggest that we differ widely in our normative judgments. And even where we seem to agree, there is good reason to doubt that we really do so. (shrink)

This collection offers a synoptic view of current philosophical debates concerning the relationship between facts and values, bringing together a wide spectrum of contributors committed to testing the validity of this dichotomy, exploring alternatives, and assessing their implications. The assumption that facts and values inhabit distinct, unbridgeable conceptual and experiential domains has long dominated scientific and philosophical discourse, but this separation has been seriously called into question from a number of corners. The original essays here collected offer a diversity of (...) responses to fact-value dichotomy, including contributions from Hilary Putnam and Ruth Anna Putnam who are rightly credited with revitalizing philosophical interest in this alleged opposition. Both they, and many of our contributors, are in agreement that the relationship between epistemic developments and evaluative attitudes cannot be framed as a conflict between descriptive and normative understanding. Each chapter demonstrates how and why contrapositions between science and ethics, between facts and values, and between objective and subjective are false dichotomies. Values cannot simply be separated from reason. _Facts and Values_ will therefore prove essential reading for analytic and continental philosophers alike, for theorists of ethics and meta-ethics, and for philosophers of economics and law. (shrink)

David Lewis presented Convention as an alternative to the conventionalism characteristic of early-twentieth-century analytic philosophy. Rudolf Carnap is well known for suggesting the arbitrariness of any particular linguistic convention for engaging in scientific inquiry. Analytic truths are self-consistent, and are not checked against empirical facts to ascertain their veracity. In keeping with the logical positivists before him, Lewis concludes that linguistic communication is conventional. However, despite his firm allegiance to conventions underlying not just languages but also social customs, he pioneered (...) the view that convening need not require any active agreement to participate. Lewis proposed that conventions arise from “an exchange of manifestations of a propensity to conform to a regularity” (87–8). In reasserting the conventional quality of languages and other practices resting on mutual expectations, Lewis comfortably works within the analytic tradition. Yet he also deviates from his predecessors because his conventionalist approach is comprehensively grounded in instrumentalism. Lewis adopts an extension of David Hume's desire-belief psychology articulated in rational choice theory. He develops his philosophy of convention relying on the highly formal mid-twentieth-century expected utility and game theories. This attempt to account for language and social customs wholly in terms of instrumental rationality has the implication of reducing normativity to preference satisfaction. Lewis’ approach continues in the trend of undermining normative political philosophy because institutions and practices arise spontaneously, without the deliberate involvement of agents. Perhaps Lewis’ Convention is best seen as a resurgent form of analytic philosophy, characterized by “a style of argument, hostility to [ambitious] metaphysics, focus on language, and the dominance of logic and formalization” that solves the dilemma of “combining the analytic inheritance…with normative concerns” by reducing normativity to individuals’ preference fulfillment consistent with the axioms of rational choice. (shrink)

Norms explained as grounds of practical judgment, using example of queue. Some norms informal, inexact, depend on common understanding ; some articulated in context of two-tier normative order: `rules', explicit or implicit. Logical structure of rules displayed. Informal and formal normative order explained, `institutional facts ' depend on acts and events interpreted in the light of normative order. Practical force of rules differentiated; either `absolute application' or `strict application' or `discretionary application', depending on second-tier empowerment. Discretion can be guided by (...) values, principles standards. Pervasiveness of institutions and institutional facts, especially but not only in relation to institutions of state-law, including constitution and state-institutions. Searle's and Ruiter's theories of institution, institutional fact, considered: `constitutive rule' rejected in favour of `underlying principle', structure of `institutive, consequential and terminative' rules explained and defended. Ruiter's conception of `institutional `régime' considered and adopted, validity of norms and normative `régimes' considered and differentiated from truth of statements of institutional fact. (shrink)

This paper addresses the relationship between the history and philosophy of science by way of the issue of epistemic normativity. After brief discussion of the relationship between history and philosophy of science in Kuhn’s own thinking, the paper focuses on the implications of the history of science for epistemic normativity. There may be historical evidence for change of scientific methodology, which may seem to support a position of epistemic relativism. However, the fact that the methods of science undergo variation (...) does not entail that epistemic justification varies with the methods employed by scientists. In order to arrive at the relativist conclusion, an epistemological argument is required that justification depends upon operative methods. This raises the question of epistemic normativity. Kuhn himself attempted to deal with this question on a number of occasions, but without success. Following brief discussion of Kuhn on this topic, the paper then turns to the treatment of epistemic normativity in the work of Lakatos, Laudan and Worrall. Lakatos and Laudan proposed that particular episodes from the history of science might be employed to adjudicate between alternative theories of method. Such episodes are selected on the basis of value judgements or pre-analytic intuitions, but such value judgements and intuitions are themselves problematic. Laudan later proposed the normative naturalist view that a rule of method is to be evaluated empirically on the basis of its reliability in conducing to a desired cognitive aim. Against this attempt to naturalize meta-methodology, Worrall argued that the normative force of the appeal to past reliability requires an a priori inductive principle. In my view, the problem of epistemic normativity is solved by combining the particularist focus on specific episodes in the history of science with the naturalistic account of the reliability of method. (shrink)