This chapter contains sections titled: Notes.

Two essays on utilitarianism, written from opposite points of view, by J. J. C. Smart and Bernard Williams. In the first part of the book Professor Smart advocates a modern and sophisticated version of classical utilitarianism; he tries to formulate a consistent and persuasive elaboration of the doctrine that the rightness and wrongness of actions is determined solely by their consequences, and in particular their consequences for the sum total of human happiness. In Part II Bernard Williams offers (...) a sustained and vigorous critique of utilitarian assumptions, arguments and ideals. He finds inadequate the theory of action implied by utilitarianism, and he argues that utilitarianism fails to engage at a serious level with the real problems of moral and political philosophy, and fails to make sense of notions such as integrity, or even human happiness itself. This book should be of interest to welfare economists, political scientists and decision-theorists. (shrink)

In this article I try to refute the so-called "libertarian" theory of free will, and to examine how our conclusion ought to modify our common attitudes of praise and blame. In attacking the libertarian view, I shall try to show that it cannot be consistently stated. That is, my dscussion will be an "analytic-philosophic" one. I shall neglect what I think is in practice an equally powerful method of attack on the libertarian: a challenge to state his theory in such (...) a way that it will fit in the modern biology and psychology, which are becoming increasingly physicalistic. (shrink)

In his discussion note ‘J. J. C. Smart, Materialism and Occam's Razor’ Peter Glassen argues that it was inconsistent of me both to assert that realism is true and that Occam's razor is a reason for the materialist thesis. Glassen says that Occam's razor ‘ is not a physical thing, state or process at all ’. A little further down on the same page he uses the phrase ‘material or physical thing, state, or process’. It is possible, therefore, that (...) Glassen regards the distinction between ‘material’ and ‘physical’ as unimportant in the present context. I think however that one way of replying to Glassen turns on this distinction. (shrink)

It has frequently been lamented that while the human species has made immense progress in science it is nevertheless ethically backward. This ethical backwardness is all the more dangerous because the advanced state of scientific knowledge has made available a technology with which we are able to destroy ourselves—indeed a technology which may have got so much out of hand that we may not even have the capacity to prevent it from destroying us.

The title of this paper is in many ways a bad one, but it does have the advantage of familiarity, and so indicates a well-known group of questions. The questions which philosophers who have talked about “Reason and Conduct” have really been discussing and which they help us to answer have been these: “What are the various ways in which the words “reasonable,” ‘wise,’ ‘foolish,’ etc., are used?” “In what senses may actions and choices be called ‘reasonable,’ and are these (...) senses of ‘reasonable’ connected in any way, and if so in what way, with the senses in which beliefs and inferences may be called ‘reasonable’?” In other words our questions are, in a broad sense of the word, logical questions, not empirical ones. It is misleading to say, therefore, as philosophers commonly do, that we are discussing the relationship between Reason and Conduct, or that we are going into the question of whether Reason can or cannot be practical. Reason is the faculty of acting reasonably. If under “acting reasonably” we include only “inferring properly,” then Reason can only be logical. If under “acting reasonably” we also include making correct inductions and concocting good theories then Reason can also be scientific. If under “acting reasonably” we include “acting morally” or “doing one's duty,” then Reason can be practical. The dispute about whether Reason can be practical is not merely verbal but trivial, and only appears not to be trivial when we hypostatize this faculty Reason and suppose it to be a thing. It then looks as though our dispute is an empirical one about what this thing Reason can do. (shrink)

This article indicates some ways in which the fantasy of the brain in the vat has been used in thought experiments to discuss important philosophical problems. The first has to do with scepticism about the external world. The second has to do with Hilary Putnam’s arguments for the indeterminacy of reference and his rejection of metaphysical realism. The third issue to which the brain in the vat is relevant has to do with the difference between broad and narrow content of (...) beliefs and Putnam’s challenging assertion that reference is not ‘in the head’. Though there are brief suggestions for dealing with these problems and saving metaphysical realism, the main purpose is to indicate the relevance of the fantasy of the brain in the vat to discussion of these issues. (shrink)

In this book two philosophers, each committed to unambiguous versions of belief and disbelief, debate the central issues of atheism and theism. Considers one of the oldest and most widely disputed philosophical questions: is there a God? Presents the atheism/theism issue in the form of philosophical debate between two highly regarded scholars, widely praised for the clarity and verve of their work. This second edition contains new essays by each philosopher, responding to criticisms and building on their previous work.

This paper expresses certain qualms about causal theories of time, Such as have been put forward by h. Mehlberg and adolf gruenbaum. These qualms arise from doubts about the clarity of the notion of causality. It is suggested that a metalinguistic concept of causality cannot occur within the object language of physics, And that any non-Metalinguistic concept of causality leads to more difficulties than do the concepts of physical geometry which a causal theory of time is supposed to elucidate.

It is a pleasure for me to give this opening address to the Royal Institute of Philosophy Conference on ‘Explanation’ for two reasons. The first is that it is succeeded by exciting symposia and other papers concerned with various special aspects of the topic of explanation. The second is that the conference is being held in my old alma mater, the University of Glasgow, where I did my first degree. Especially due to C. A. Campbell and George Brown there was (...) in the Logic Department a big emphasis on absolute idealism, especially F. H. Bradley. My inclinations were to oppose this line of thought and to espouse the empiricism and realism of Russell, Broad and the like. Empiricism was represented in the department by D. R. Cousin, a modest man who published relatively little, but who was of quite extraordinary philosophical acumen and lucidity, and by Miss M. J. Levett, whose translation of Plato's Theaetetus formed an important part of the philosophy syllabus. (shrink)

The relation between categories and sentence frames as presented in ryle's "the concept of mind" is discussed. smart states, "it is important to note that the fact that two expressions 'a' and 'b' "will" go into the same blank in a sentence frame does "not" prove that they are of the same category." (staff).

In this paper I wish first of all to argue against two possible views about colour qualities, which I shall label the Objectivist and Subjectivist views respectively. I find these views to be prevalent among philosophers of my acquaintance, though sometimes they are hidden by a veneer of post-Wittgensteinian sophistication. Part of my argument will depend on modern scientific theories of colour vision. In the second part of the paper I shall argue for a different view of my own.

It is characteristic of realists to separate ontology from epistemology and of idealists to mix the two things up. By ‘idealists’ here I am mainly referring to the British neo-Hegelians but the charge of mixing up ontology and epistemology can be made against at least one ‘subjective idealist’, namely Bishop Berkeley, as his wellknown dictum ‘esse ispercipi’ testifies. The objective idealists rejected the correspondence theory of truth and on the whole accepted a coherence theory. The qualification is needed here because (...) H. H. Joachim, in The Nature of Truth, found the coherence theory unable to deal with the problem of error. (shrink)