There is a growing consensus among philosophers of science that core parts of the scientific process involve non-epistemic values. This undermines the traditional foundation for public trust in science. In this article I consider two proposals for justifying public trust in value-laden science. According to the first, scientists can promote trust by being transparent about their value choices. On the second, trust requires that the values of a scientist align with the values of an individual member of the public. I (...) argue that neither of these proposals work and suggest an alternative that does better. When scientists must appeal to values in the course of their research, they should appeal to democratic values: the values of the public or its representatives. (shrink)

Philosophers of science now broadly agree that doing good science involves making non-epistemic value judgments. I call attention to two very different normative standards which can be used to evaluate such judgments: standards grounded in ethics and standards grounded in political philosophy. Though this distinction has not previously been highlighted, I show that the values in science literature contain arguments of each type. I conclude by explaining why this distinction is important. Seeking to determine whether some value-laden determination meets substantive (...) ethical standards is a very different endeavor from seeking to determine if it is politically legitimate. (shrink)

Theorists of health have, to this point, focused exclusively on trying to define a state—health—that an organism might be in. I argue that they have overlooked the possibility of a comparativist theory of health, which would begin by defining a relation—healthier than—that holds between two organisms or two possible states of the same organism. I show that a comparativist approach to health has a number of attractive features, and has important implications for philosophers of medicine, bioethicists, health economists, and policy (...) makers. (shrink)

Scientists are frequently called upon to “democratize” science, by bringing the public into scientific research. One appealing point for public involvement concerns the nonepistemic values involved in science. Suppose, though, a scientist invites the public to participate in making such value-laden determinations but finds that the public holds values the scientist considers morally unacceptable. Does the argument for democratizing science commit the scientist to accepting the public’s objectionable values, or may she veto them? I argue that there are a limited (...) set of cases in which scientists can, consistently with a commitment to democratized science, set aside the public’s judgments. (shrink)

Scientists have the ability to influence policy in important ways through how they present their results. Surprisingly, existing codes of scientific ethics have little to say about such choices. I propose that we can arrive at a set of ethical guidelines to govern scientists’ presentation of information to policymakers by looking to bioethics: roughly, just as a clinician should aim to promote informed decision-making by patients, a scientist should aim to promote informed decision-making by policymakers. Though this may sound like (...) a natural proposal, I show it offers guidance that conflicts with standard scientific practices. I conclude by considering one cost of the proposal: that it would prevent scientists from acting as advocates in a way that is currently common in certain fields. I accept that the proposal would restrict scientists’ political advocacy rights, but argue that the benefits of adopting it — promoting democratic governance — justify the restriction. (shrink)

Many economic measures are structured to reflect ethical values. I describe three attitudes towards this: maximalism, according to which we should aim to build all relevant values into measures; minimalism, according to which we should aim to keep values out of measures; and an intermediate view. I argue the intermediate view is likely correct, but existing versions are inadequate. In particular, economists have strong reason to structure measures to reflect fixed, as opposed to user-assessable, values. This implies that, despite disagreement (...) about precisely how to do so, economists should standardly adjust QALYs and DALYs to reflect egalitarian values. (shrink)

Recently, a number of philosophers have argued that we can and should “consequentialize” non-consequentialist moral theories, putting them into a consequentialist framework. I argue that these philosophers, usually treated as a group, in fact offer three separate arguments, two of which are incompatible. I show that none represent significant threats to a committed non-consequentialist, and that the literature has suffered due to a failure to distinguish these arguments. I conclude by showing that the failure of the consequentializers’ arguments has implications (...) for disciplines, such as economics, logic, decision theory, and linguistics, which sometimes use a consequentialist structure to represent non-consequentialist ethical theories. (shrink)

There is virtually no philosophical consensus on what, exactly, imperfect duties are. In this paper, I lay out three criteria which I argue any adequate account of imperfect duties should satisfy. Using beneficence as a leading example, I suggest that existing accounts of imperfect duties will have trouble meeting those criteria. I then propose a new approach: thinking of imperfect duties as duties held by groups, rather than individuals. I show, again using the example of beneficence, that this proposal can (...) satisfy the criteria, explaining how something can both have the necessity characteristic of duty, while also allowing agents the latitude which seems to attach to imperfect duties. (shrink)

Summary measures of health, such as the quality-adjusted life year and disability-adjusted life year, have long been known to incorporate a number of value choices. In this paper, though, I show that the value choices in the construction of such measures extend far beyond what is generally recognized. In showing this, I hope both to improve the understanding of those measures by epidemiologists, health economists and policy-makers, and also to contribute to the general debate about the extent to which such (...) measures should be adjusted to reflect ethical values. (shrink)

The IHME Covid-19 prediction model has been one of the most influential Covid models in the United States. Early on, it received heavy criticism for understating the extent of the epidemic. I argue that this criticism was based on a misunderstanding of the model. The model was best interpreted not as attempting to forecast the actual course of the epidemic. Rather, it was attempting to make a conditional projection: telling us how the epidemic would unfold, given certain assumptions. This misunderstanding (...) of the IHME’s model prevented the public from seeing how dire the model’s projections actually were. (shrink)

[OPEN ACCESS] Commentaries on the ethics of Covid lockdowns nearly all focus on offering substantive guidance to policy‐makers. Lockdowns, however, raise many ethical questions that admit of a range of reasonable answers. In such cases, policy‐making in a liberal democracy ought to be sensitive to which reasonable views the public actually holds—a topic existing bioethical work on lockdowns has not explored in detail. In this essay, I identify several important questions connected to the kind of influence the public ought to (...) have on lockdown decision‐making, including how policy‐makers ought to handle misinformed or morally suspect viewpoints, and how policy‐makers ought to respond to minority viewpoints. I argue that questions like this, concerning the appropriate influence of the public on decision‐making, will be central to the field of bioethics as it increasingly focuses on policy and population‐level issues and therefore ought to be priorities for future work. (shrink)

Much academic work (in philosophy, economics, law, etc.), as well as common sense, assumes that ill health reduces well-being. It is bad for a person to become sick, injured, disabled, etc. Empirical research, however, shows that people living with health problems report surprisingly high levels of well-being - in some cases as high as the self-reported well-being of healthy people. In this chapter, I explore the relationship between health and well-being. I argue that although we have good reason to believe (...) that health problems causing pain and death typically do reduce well-being, health problems that limit capabilities probably don't reduce well-being nearly as much as most people suppose. I then briefly explore the consequences of this conclusion for political philosophy and ethics. If many health problems don't significantly reduce well-being, why should governments go to great expense to prevent or treat them? Why should parents be obliged to ensure the health of their children? (shrink)

I compare two different arguments for the importance of bringing new voices into science: arguments for increasing the representation of women, and arguments for the inclusion of the public, or for “citizen science”. I suggest that in each case, diversifying science can improve the quality of scientific results in three distinct ways: epistemically, ethically, and politically. In the first two respects, the mechanisms are essentially the same. In the third respect, the mechanisms are importantly different. Though this might appear to (...) suggest a broad similarity between the cases, I show that the analysis reveals an important respect in which efforts to include the public are more complex. With citizen science programs, unlike with efforts to bring more women into science, the three types of improvement are often in conflict with one another: improvements along one dimension may come at a cost on another dimension, suggesting difficult trade-offs may need to be made. (shrink)

Mainstream views of medical research tell us it should be a fact-based, value-free endeavor: what a scientist (or her funding source) wants or cares about should not influence her findings. At the same time, we also sometimes criticize medical research for failing to embody certain values, e.g. when we criticize pharmaceutical companies for largely ignoring the diseases that affect the global poor. This chapter seeks to reconcile these perspectives by distinguishing appropriate from inappropriate influences of values on medical research. It (...) divides this broad question into two narrower ones, the Role Question (at what points in the research process is value influence potentially acceptable?) and the Content Question (when value influence is potentially acceptable, what specific values should researchers use?), and then draws on the philosophical literature on values in science to explore answers to each of them. (shrink)

What makes science trustworthy to the public? This chapter examines one proposed answer: the trustworthiness of science is based at least in part on its independence from the idiosyncratic values, interests, and ideas of individual scientists. That is, science is trustworthy to the extent that following the scientific process would result in the same conclusions, regardless of the particular scientists involved. We analyze this "idiosyncrasy-free ideal" for science by looking at philosophical debates about inductive risk, focusing on two recent proposals (...) which offer different methods of avoiding idiosyncrasy: the high epistemic standards proposal and the democratic values proposal. (shrink)

I look at the two main approaches used to count COVID-19 deaths and show how each of those approaches can appear to both overcount COVID deaths (including deaths it should exclude) and undercount COVID deaths (excluding deaths it should include). I trace this to the fact - well-known to philosophers - that causal attribution is interest-relative. Which deaths we should attribute to COVID (as opposed to other causes) will depend on our particular interests and values. Contrary to what many journalists (...) and researchers report, there is therefore no such thing as the "true" COVID death toll. Understanding this can help us to become more sophisticated consumers of COVID information. I conclude by suggesting that scientists, by reflecting on society's varied interests and values, are in a position to construct measures of COVID-caused mortality that are potentially as useful, or more useful, than the measures we currently have. (shrink)

In their insightful article, ‘The Disvalue of Death in the Global Burden of Disease’, Solberg et al argue that there is a potential incoherence in the way disability-adjusted life years are calculated. Morbidity is measured in years lived with disability in a way quite unlike the way mortality is measured in years of life lost. This potentially renders them incommensurable, like apples and oranges, and makes their aggregate—DALYs—conceptually unsound. The authors say that it is ‘vital’ to address this problem, that (...) ‘[n]eglecting [it] is not an option’, and that ‘one cannot add YLLs and YLDs together in [their] current form’.1 Though one might object to their argument in various ways, let us assume the authors are correct that there is a potential inconsistency here. I want to ask why we should be troubled by that. Now, this question may scarcely seem worth asking. Consistency and coherence are regarded as non-negotiable in so many domains that of course we should demand them in a measure such as the DALY. And this desire for coherence is clearly shared by both the architects of the DALY and their critics.2 3 I think, though, that things are more complicated. In 2012, I wrote an article discussing the epidemiological perspective from which DALYs should be calculated.4 Simplifying greatly, here is the problem: both YLDs and YLLs can be calculated either from prevalence data or from incidence data. The most natural way to calculate YLDs bases them on prevalences, because when we think about morbidity our initial thought is of people who are suffering. The most natural way to calculate YLLs bases them on an incidence measure, because when …. (shrink)

Define teleology as the view that requirements hold in virtue of facts about value or goodness. Teleological views are quite popular, and in fact some philosophers (e.g. Dreier, Smith) argue that all (plausible) moral theories can be understood teleologically. I argue, however, that certain well-known cases show that the teleologist must at minimum assume that there are certain facts that an agent ought to know, and that this means that requirements can't, in general, hold in virtue of facts about value (...) or goodness. I then show that even if we grant those 'ought's teleology still runs into problems. A positive justification of teleology looks like it will require an argument of this form: O(X); if X, then O(Y); therefore O(Y). But this form of argument isn't in general valid. I conclude by offering two positive suggestions for those attracted to a teleological outlook. (shrink)

When disability-adjusted life years are used to measure the burden of disease on a population in a time interval, they can be calculated in several different ways: from an incidence, pure prevalence, or hybrid perspective. I show that these calculation methods are not equivalent and discuss some of the formal difficulties each method faces. I show that if we don’t discount the value of future health, there is a sense in which the choice of calculation method is a mere question (...) of accounting. Such questions can be important, but they don’t raise deep theoretical concerns. If we do discount, however, choice of calculation method can change the relative burden attributed to different conditions over time. I conclude by recommending that studies involving disability-adjusted life years be explicit in noting what calculation method is being employed and in explaining why that calculation method has been chosen. (shrink)

We sometimes wonder how health is distributed in our society. We may also want to know about the efficiency of different health programmes. Which public measures promise the greatest overall improvements in health? It can be hard to know how to go about answering questions like these, in large part because the varieties of ill health are heterogeneous, as are their consequences. The solution that health economists have long adopted is to appeal to summary or generic measures of health, such (...) as the QALY, which attempt to put all types of ill health on the same scale. Daniel Hausman works from the assumption that we have reason to want a scalar measure like the QALY. He subjects existing techniques for generating such measures to a thorough critique, ultimately concluding that significant methodological changes are needed. (shrink)

The Global Burden of Disease Study is one of the largest-scale research collaborations in global health, producing critical data for researchers, policy-makers, and health workers about more than 350 diseases, injuries, and risk factors. Such an undertaking is, of course, extremely complex from an empirical perspective. But it also raises complex ethical and philosophical questions. In this volume, a group of leading philosophers, economists, epidemiologists, and policy scholars identify and discuss these philosophical questions. Better appreciating the philosophical dimensions of a (...) study like the GBD can make possible a more sophisticated interpretation of its results, and it can improve epidemiological studies in the future, so that they are better suited to produce results that help us to improve global health. (shrink)

This chapter suggests that descriptive epidemiological studies like the Global Burden of Disease Study can usefully be divided into four tasks: describing individuals’ health states over time, assessing their health states under a range of counterfactual scenarios, summarizing the information collected, and then packaging it for presentation. The authors show that each of these tasks raises important and challenging ethical questions. They comment on some of the philosophical issues involved in measuring health states, attributing causes to health outcomes, choosing the (...) counterfactual against which to assess causes, aggregating and summarizing complex information across multiple domains, discounting, age-weighting, handling fetal deaths, measuring health inequalities, representing uncertainty, and assessing personal responsibility for health outcomes. (shrink)

In this paper I look at the much-discussed case of disabled parents seeking to conceive disabled children. I argue that the permissibility of selecting for disability does not depend on the precise impact the disability will have on the child’s wellbeing. I then turn to an alternative analysis, which argues that the permissibility of selecting for disability depends on the impact that disability will have on the child’s future opportunities. Nearly all bioethicists who have approached the issue in this way (...) have argued that disabilities like deafness unacceptably constrain a child’s opportunities. I argue, however, that this conclusion is premature for several reasons. Most importantly, we don’t have a good way of comparing opportunity sets. Thus, we can’t conclude that deaf children will grow up to have a constrained set of opportunities relative to hearing children. I conclude by suggesting that bioethicists and philosophers of disability need to spend more time thinking carefully about the relationship between disability and opportunity. (shrink)

Book synopsis: The first full and sustained discussion of Parfit's views on objectivity in ethics Leading philosophers respond to Parfit's criticisms and advance our understanding of the arguments An essential companion volume to Parfit's On What Matters, Volume Three In the first two volumes of On What Matters Derek Parfit argues that there are objective moral truths, and other normative truths about what we have reasons to believe, and to want, and to do. He thus challenges a view of the (...) role of reason in action that can be traced back to David Hume, and is widely assumed to be correct, not only by philosophers but also by economists. In defending his view, Parfit argues that if there are no objective normative truths, nihilism follows, and nothing matters. He criticizes, often forcefully, many leading contemporary philosophers working on the nature of ethics, including Simon Blackburn, Stephen Darwall, Allen Gibbard, Frank Jackson, Peter Railton, Mark Schroeder, Michael Smith, and Sharon Street. Does Anything Really Matter? gives these philosophers an opportunity to respond to Parfit's criticisms, and includes essays on Parfit's views by Richard Chappell, Andrew Huddleston, Katarzyna de Lazari-Radek and Peter Singer, Bruce Russell, and Larry Temkin. A third volume of On What Matters, in which Parfit engages with his critics and breaks new ground in finding significant agreement between his own views and theirs, is appearing as a separate companion volume. (shrink)

In this paper I argue, first, that ecologists have routinely treated humans—or more specifically, anthropogenic causal factors—as disturbing conditions. I define disturbing conditions as exogenous variables, variables “outside” a model, that when present in a target system, inhibit the applicability or accuracy of the model. This treatment is surprising given that humans play a dominant role in many ecosystems and definitions of ecology contain no fundamental distinction between human and natural. Second, I argue that the treatment of humans as disturbing (...) conditions is an idealization: since it is, and has long been, known that humans are pervasive, this treatment amounts to an intentionally introduced theoretical distortion. Finally, characterizing this treatment as idealization forces us to confront the question of its justification, and so, drawing on three different kinds of idealization, I evaluate how this treatment may be justified. (shrink)

The relationship of man himself to his environment is an inseparable part of ecology; for he also is an organism and other organisms are a part of his environment. Ecology, therefore, broadly conceived and rightly understood, instead of being an academic science merely, out of touch with humanistic interests, is really that part of every other biological science which brings it into immediate relation to human kind. The proper place of humans in ecological study has been a recurring issue for (...) ecology. Of course humans are part of Nature writ large, but are they part of the ecologist's nature? The question bothered biologists even before the discipline of ecology was firmly institutionalized.... (shrink)

In 2016, a multidisciplinary body of scholars within the International Commission on Stratigraphy—the Anthropocene Working Group—recommended that the world officially recognize the Anthropocene as a new geological epoch. The most contested claim about the Anthropocene, that humans are a major geological and environmental force on par with natural forces, has proven to be a hotbed for discussion well beyond the science of geology. One reason for this is that it compels many natural and social scientists to confront problems and systems (...) that transgress traditional disciplinary boundaries, and as a result, calls for interdisciplinary research are now gaining traction. Proponents of such transgressions have dubbed the new scientific order that will result “Anthropocene Science”, and rhetoric notwithstanding, such discussions exemplify how recent changes within science justify rethinking a prevailing image of how science is done, and with it, the working relationship between scholars in the humanities, natural scientists, and social scientists. (shrink)

Microbiologists are transitioning from the study and characterization of individual strains or species to the profiling of whole microbiomes and microbial ecology. Equipped with high-throughput methods for studying the taxonomic and functional characteristics of diverse samples, they are just beginning to encounter the conceptual, theoretical, and experimental problems of comparing taxonomy to function, and extracting useful measures from such comparisons. Although still unresolved, these problems are well studied in macro-ecology and are reiterated here as an historical precautionary for microbial ecologists. (...) Beyond expected and unresolved terminological vagueness, we argue that assessments and comparisons of taxonomic and functional profiles in micro-ecology suffer from theoretically unresolvable arbitrariness and ambiguities. We divide these into problems of scale, individuation, and commensurability. We argue that there is no technically/theoretically “correct” scale, individuation, or comparison of taxonomy and function, but there are nonetheless better and worse methodologies for profiling. (shrink)

1. A multidisciplinary group of scholars within the International Commission on Stratigraphy – known as the Anthropocene Working Group – recently recommended the Anthropocene as a new geological ep...

Diabco Corporation, consisting of both domestic and international operations, aspires to be a world class company. Assumption of that status requires Diabco to develop a profile as a responsible member within the world community. Attributing morality to a corporation may seem somewhat inappropriate because it is merely an artificial entity. Yet, a corporation is only as ethical as its agents. At a minimum, Diabco must meet legal requirements, but the development of moral responsibility requires a conscious effort by all corporate (...) agents to avoid harming others. To appraise the company''s moral condition, the authors constructed the premise that Diabco conducted a comprehensive moral audit. Although the concept of a moral audit is still a relatively undeveloped appraisal activity, the purpose of the study is to demonstrate the desirability, feasibility, and possible inadequacies of such an endeavor. (shrink)

Here we endorse Hull’s replicator/interactor framework as providing the overarching understanding sought by MacCord and Maienschein. We suggest that difficulties in seeing the regeneration of limbs by salamanders and of forest ecosystems after fires as similar evolutionary processes can be overcome in this framework. In generalizing Dawkins’s “selfish gene” perspective, Hull defined natural selection as “a process in which the differential extinction and proliferation of interactors causes the differential perpetuation of the replicators that produced them”. Although genes and bacteria are (...) simultaneously both replicators and interactors, communities and ecosystems are generally only interactors. As reproducers, members of sexual species are intermediate. Within such species, organisms are indeed the interactors whose “differential extinction and proliferation” causes the “differential perpetuation” of replicators. But sexually-reproducing organisms do not individually replicate, persist, or recur as interactors, and in consequence it is only those genes causing an interactor differential that are specifically perpetuated in the long run. Higher-level interactors may seldom if ever reproduce, but their recurrence does enable the “differential perpetuation” of replicators specifically responsible for their “differential extinction and proliferation”. In offering answers to the question “What are the replicators specifically responsible for the differential extinction and proliferation of such higher-level entities?” we hope to unify adaptive regeneration across scales, from organisms to ecosystems. (shrink)

Diverse living systems possess the capacity for regeneration; that is, they can under some circumstances repair, re-produce, and maintain themselves in the face of disturbance or damage. Think of systems as diverse as forests, microbial biofilms, corals, salamanders, hydra, and human skin cells. This capacity is fundamental to life—without it, many biological systems would be too fragile to cope with stress and would frequently collapse—but because it is multiply realized in wildly different living systems at many scales, finding a common (...) understanding may seem futile, and in fact research has proceeded along independent lines. For example, the sciences of organismal regeneration and ecological regeneration appear to have little more than a nominal relationship. Progress towards unification can be made, we think, by turning to evolutionary theory, specifically by synthesizing recent discussions of the evolution of individuals versus collectives with older literature about replicators versus interactors. This allows us to provide a partial answer in response to MacCord and Maienschein’s call for “basic units and mechanisms” of regeneration, relevant when that process is “adaptive.” We argue that the basics of adaptive regeneration can be understood and generalized through a modification of David Hull’s replicator-interactor framework. (shrink)

Much debate has occurred as to whether or not moral responsibility should be ascribed to corporate entities. The present study advances the theory that moral responsibility is a self-imposed or attributable aspect of corporate operations which extends beyond the parameters established by law.In this context, the corporation must consciously endeavor to discharge its moral responsibility to avoid, minimize, eliminate and compensate for the potential or actual harm which its operations cause. To achieve this objective, consideration is given to the establishment (...) of a Moral Audit Committee, an internal monitoring mechanism, with a proposed generic structure. The corporate Mission Statement and Code of Ethics play a vital role as well in building an institutional environment which supports this self-appraisal process. With this system in place, the ambit of a Moral Audit is then examined. This study concludes with a case analysis, which partly depicts the Moral Audit process. (shrink)

Koonin, in an article in this issue, claims that CRISPR–Cas systems are mechanisms for the inheritance of acquired adaptive characteristics, and that the operation of such systems comprises a “Lamarckian mode of evolution.” We argue that viewing the CRISPR–Cas mechanism as facilitating a form of “directed mutation” more accurately represents how the system behaves and the history of neoDarwinian thinking, and is to be preferred.

The debate on whether and how to teach business ethics in graduate business programs continues. The authors of this article suggest specific content and processes for a course aimed at giving MBA candidates the awareness, tools, and mental processes necessary to recognize and address ethical issues in decision making. The inclusion of labor law, discrimination issues, consumer protection legislation, securities laws, and an overview of the U.S. Constitution and the Bill of Rights coupled with the development of utilitarian, deontological, and (...) egalitarian analysis of ethical issues provides the tools and processes necessary for ethical decision making. These tools and processes are applied in several class experiences using cases, moral audits, and the development of a code of ethics to help students acquire the knowledge, skills, and values needed in ethical decision making. (shrink)

Smokers and nonsmokers possess equal rights but those rights conflict with each other in the use of shared facilities. Medical research has established that smoking harms not only those who use the product but also those who are passively exposed to it. Laws and private regulation of smoking in shared facilities have resulted in the segregation of smokers from nonsmokers to an outright ban of tobacco use. Such controls have provided unsatisfactory results to both groups. An acceptable ethical solution, based (...) on reduction of harm and compensation, can be derived by applying Moral Audit principles, supported by economic analysis, which does not unduly curtail the rights of both parties as to the use of tobacco products. (shrink)

Current conceptions of the nature of human reasoning make it no longer tenable to assess children's inference by reference to the norms of logical inference. Alternatively, the complexity of the mental models employed in children's inferences can be analysed. This approach is applied to transitive inference, class inclusion, categorical induction, theory of mind, oddity, categorical syllogisms, analogy, and reasoning deficits. It is argued that a coherent account of children's reasoning emerges in that there is correspondence between tasks at the same (...) level of complexity across different domains, and that the inferences of younger children, while impressive and important, are consistently simpler than those of older children. (shrink)

Long claimed to be the dominant conception of practical reason, the Humean theory that reasons for action are instrumental, or explained by desires, is the basis for a range of worries about the objective prescriptivity of morality. As a result, it has come under intense attack in recent decades. A wide variety of arguments have been advanced which purport to show that it is false, or surprisingly, even that it is incoherent. Slaves of the Passions aims to set the record (...) straight, by advancing a version of the Humean theory of reasons which withstands this sophisticated array of objections. Schroeder defends a radical new view which, if correct, means that the commitments of the Humean theory have been widely misunderstood. Along the way, he raises and addresses questions about the fundamental structure of reasons, the nature of normative explanations, the aims of and challenges facing reductive views in metaethics, the weight of reasons, the nature of desire, moral epistemology, and most importantly, the relationship between agent-relational and agent-neutral reasons for action. (shrink)

Expressivism - the sophisticated contemporary incarnation of the noncognitivist research program of Ayer, Stevenson, and Hare - is no longer the province of metaethicists alone. Its comprehensive view about the nature of both normative language and normative thought has also recently been applied to many topics elsewhere in philosophy - including logic, probability, mental and linguistic content, knowledge, epistemic modals, belief, the a priori, and even quantifiers. Yet the semantic commitments of expressivism are still poorly understood and have not been (...) very far developed. As argued within, expressivists have not yet even managed to solve the "negation problem" - to explain why atomic normative sentences are inconsistent with their negations. As a result, it is far from clear that expressivism even could be true, let alone whether it is. Being For seeks to evaluate the semantic commitments of expressivism, by showing how an expressivist semantics would work, what it can do, and what kind of assumptions would be required, in order for it to do it. Building on a highly general understanding of the basic ideas of expressivism, it argues that expressivists can solve the negation problem - but only in one kind of way. It shows how this insight paves the way for an explanatorily powerful, constructive expressivist semantics, which solves many of what have been taken to be the deepest problems for expressivism. But it also argues that no account with these advantages can be generalized to deal with constructions like tense, modals, or binary quantifiers. Expressivism, the book argues, is coherent and interesting, but false. (shrink)

According to noncognitivists, when we say that stealing is wrong, what we are doing is more like venting our feelings about stealing or encouraging one another not to steal, than like stating facts about morality. These ideas challenge the core not only of much thinking about morality and metaethics, but also of much philosophical thought about language and meaning. _Noncognitivism in Ethics_ is an outstanding introduction to these theories, ranging from their early history through the latest contemporary developments. Beginning with (...) a general introduction to metaethics, Mark Schroeder introduces and assesses three principal kinds of noncognitivist theory: the speech-act theories of Ayer, Stevenson, and Hare, the expressivist theories of Blackburn and Gibbard, and hybrid theories. He pays particular attention both to the philosophical problems about what moral facts could be about or how they could matter which noncognitivism seeks to solve, and to the deep problems that it faces, including the task of explaining both the nature of moral thought and the complexity of moral attitudes, and the ‘Frege-Geach’ problem. Schroeder makes even the most difficult material accessible by offering crucial background along the way. Also included are exercises at the end of each chapter, chapter summaries, and a glossary of technical terms - making _Noncognitivism in Ethics_ essential reading for all students of ethics and metaethics. (shrink)

Expressing Our Attitudes pulls together over a decade of work by Mark Schroeder, one of the leading figures in contemporary metaethics. Two new and seven previously published papers weave treatments of propositions, truth, and the attitudes together with detailed development of competing alternative expressivist frameworks and discussion of their relative advantages. A substantial new introduction both offers new arguments of its own, and provides a map to reading these essays as a unified argument.Along with its sister volume, Explaining the (...) Reasons We Share, this volume advances the theme that metaethical inquiry is continuous with other areas of philosophy. (shrink)

Many philosophers of science have argued that social and ethical values have a significant role to play in core parts of the scientific process. This naturally suggests the following question: when such value choices need to be made, which or whose values should be used? A common answer to this question turns to democratic values—the values of the public or its representatives. I argue that this imposes a morally significant burden on certain scientists, effectively requiring them to advocate for policy (...) positions they strongly disagree with. I conclude by discussing under what conditions this burden might be justified. (shrink)