Determinism and chance seem to be irreconcilable opposites: either something is chancy or it is deterministic but not both. Yet there are processes which appear to square the circle by being chancy and deterministic at once, and the appearance is backed by well-confirmed scientific theories such as statistical mechanics which also seem to provide us with chances for deterministic processes. Is this possible, and if so how? In this essay I discuss this question for probabilities as they occur in the (...) empirical sciences, setting aside metaphysical questions in connection with free will, divine intervention and determinism in history. (shrink)

A thesis (“weak BCP”) nearly universally held among philosophers of probability connects the concepts of objective chance and metaphysical modality: Any prospect (outcome) that has a positive chance of obtaining is metaphysically possible—(nearly) equivalently, any metaphysically impossible prospect has zero chance. Particular counterexamples are provided utilizing the monotonicity of chance, one of them related to the four world paradox. Explanations are offered for the persistent feeling that there cannot be chancy metaphysical necessities or chancy metaphysical impossibilities. Chance is objective but (...) contrary to popular opinion it is also largely epistemic. Chancy necessities are analogous to necessary a posteriori truths. Philosophy and Phenomenological Research, Volume 99, Issue 3, Page 644-662, November 2019. (shrink)

Darren Bradley has recently appealed to observation selection effects to argue that conditionalization presents no special problem for Everettian quantum mechanics, and to defend the ‘halfer’ answer to the puzzle of Sleeping Beauty. I assess Bradley’s arguments and conclude that while he is right about confirmation in Everettian quantum mechanics, he is wrong about Sleeping Beauty. This result is doubly good news for Everettians: they can endorse Bayesian confirmation theory without qualification, but they are not thereby compelled to adopt the (...) unpopular ‘halfer’ answer in Sleeping Beauty. These considerations suggest that objective chance is playing an important and under-appreciated role in Sleeping Beauty. (shrink)

How should contractualists assess the permissibility of risky actions? Both main views on the question, ex ante and ex post, fail to distinguish between different kinds of risk. In this article, I argue that this overlooks a third alternative that I call “objective ex ante contractualism”. Objective ex ante substitutes discounting complaints by epistemic risk in favor of discounting by objective risk. I further argue in favor of this new view. Objective ex ante contractualism provides the best model of justifiability (...) to each. (shrink)

The idea of multiple options for action in a specific situation is essential for choice and deliberation. But what exactly is an option for action? A simple and natural approach to this question is via conditional analyses. While conditional analyses ofdispositionsandabilitiesface well‐known objections and are widely considered untenable, I argue that several of these objections do not apply to conditional analyses ofoptions. Others do, but the analyses can be modified or interpreted in a suitable way so as to deal with (...) them. One central difficulty, however, remains and can only partially be resolved. Still, all things considered, the prospects of conditional analyses of options for action are quite good; they should not be lightly dismissed. (shrink)

In a world awash in statistical patterns, should we conclude that the universe’s evolution or genesis is somehow subject to chance? I draw attention to alternatives that must be acknowledged if we are to have an adequate assessment of what chance the universe might have had.

We offer a new argument for the claim that there can be non-degenerate objective chance (“true randomness”) in a deterministic world. Using a formal model of the relationship between different levels of description of a system, we show how objective chance at a higher level can coexist with its absence at a lower level. Unlike previous arguments for the level-specificity of chance, our argument shows, in a precise sense, that higher-level chance does not collapse into epistemic probability, despite higher-level properties (...) supervening on lower-level ones. We show that the distinction between objective chance and epistemic probability can be drawn, and operationalized, at every level of description. There is, therefore, not a single distinction between objective and epistemic probability, but a family of such distinctions. (shrink)

Many believe that normative reasons for action are necessarily connected with the promotion of certain states of affairs: on Humean views, for example, there is a reason for you to do something if and only if it would promote the object of one of your desires. But although promotion is widely invoked in discussions of reasons, its nature is a matter of controversy. I propose a simple account: to promote a state of affairs is to make it more likely to (...) obtain than it previously was. I argue that this view has been unfairly neglected, that it avoids serious problems faced by many other views, and that it is a contender for the correct theory of promotion. (shrink)

Epistemic theories of objective chance hold that chances are idealised epistemic probabilities of some sort. After giving a brief history of this approach to objective chance, I argue for a particular version of this view, that the chance of an event E is its epistemic probability, given maximal knowledge of the possible causes of E. The main argument for this view is the demonstration that it entails all of the commonly-accepted properties of chance. For example, this analysis entails that chances (...) supervene on the physical facts, that the chance function is an expert probability, that the existence of stable frequencies results from invariant chances in repeated experiments, and that chances are probably close to long-run relative frequencies in repeated experiments. Despite these virtues, epistemic approaches to chance have been neglected in recent decades, on account of their conflict with accepted views about closely related topics such as causation, laws of nature, and epistemic probability. However, existing views on these topics are also very problematic, and I believe that the epistemic view of chance is a key piece of this puzzle that, once in place, allows all the other pieces to fit together into a new and coherent way. I also respond to some criticisms of the epistemic theory that I favour. (shrink)

Many authors in ethics, economics, and political science endorse the Lottery Requirement, that is, the following thesis: where different parties have equal moral claims to one indivisible good, it is morally obligatory to let a fair lottery decide which party is to receive the good. This article defends skepticism about the Lottery Requirement. It distinguishes three broad strategies of defending such a requirement: the surrogate satisfaction account, the procedural account, and the ideal consent account, and argues that none of these (...) strategies succeed. The article then discusses and discharges some remaining grounds for resistance to these skeptical conclusions, as well as the possibility of defending a weaker version of a normative lottery principle. The conclusion is that we have no reason to believe that where equal claims conflict, we are morally required to hold a lottery, as opposed to simply picking one of the parties on more subjective grounds or out of pure whim. In addition to the practical consequences of this skeptical view, the article sketches some theoretical implications for debates about saving the greater number and about axiomatic utilitarianism. (shrink)

‘Chance’ is arguably a context‐sensitive expression, a fact that some have thought bears upon the debate about the compatibility of determinism with objective, non‐trivial chances (chances with values other than 0 or 1). In this paper, I argue that this attempted move from context sensitivity to compatibilism is misguided, for a number of reasons. First, it relies on a theory of context sensitivity that we have independent reason to reject. Second, the resulting compatibilist position leaves unanswered precisely the sorts of (...) questions we reasonably expect a metaphysical account of chance to answer. (shrink)

The starting point in the development of probabilistic analyses of token causation has usually been the naïve intuition that, in some relevant sense, a cause raises the probability of its effect. But there are well-known examples both of non-probability-raising causation and of probability-raising non-causation. Sophisticated extant probabilistic analyses treat many such cases correctly, but only at the cost of excluding the possibilities of direct non-probability-raising causation, failures of causal transitivity, action-at-a-distance, prevention, and causation by absence and omission. I show that (...) an examination of the structure of these problem cases suggests a different treatment, one which avoids the costs of extant probabilistic analyses. (shrink)

I argue against the common and influential view that non-trivial chances arise only when the fundamental laws are indeterministic. The problem with this view, I claim, is not that it conflicts with some antecedently plausible metaphysics of chance or that it fails to capture our everyday use of ‘chance’ and related terms, but rather that it is unstable. Any reason for adopting the position that non-trivial chances arise only when the fundamental laws are indeterministic is also a reason for adopting (...) a much stronger, and far less attractive, position. I suggest an alternative account, according to which chances are probabilities that play a certain explanatory role: they are probabilities that explain associated frequencies. (shrink)

A previously unrecognised argument against deterministic chance is introduced. The argument rests on the twin ideas that determined outcomes are settled, while chancy outcomes are unsettled, thus making cases of determined but chancy outcomes impossible. Closer attention to tacit assumptions about settledness makes available some principled lines of resistance to the argument for compatibilists about chance and determinism. Yet the costs of maintaining compatibilism may be higher with respect to this argument than with respect to existing incompatibilist arguments.

I argue that the past can be objectively chancy in cases of backwards causation, and defend a view of chance that allows for this. Using a case, I argue against the popular temporal view of chance, according to which chances are defined relative to times, and all chancy events must lie in the future. I then state and defend the causal view of chance, according to which chances are defined relative to causal histories, and all chancy events must lie causally (...) downstream. The causal view replicates the intuitively correct results of the temporal view in cases of ordinary forwards causation, while correctly handling cases of backwards causation. I conclude that objective chance is more closely related to the direction of causation than it is to the direction of time. (shrink)

The foundations of probability are viewed through the lens of the subjectivist interpretation. This article surveys conditional probability, arguments for probabilism, probability dynamics, and the evidential and subjective interpretations of probability.

We review the question of whether objective chances are compatible with determinism. We first outline what we mean by chance and what we mean by determinism. We then look at the alleged incompatibility between those concepts. Finally, we look at some ways that one might attempt to overcome the incompatibility.

This article explores the connection between objective chance and the randomness of a sequence of outcomes. Discussion is focussed around the claim that something happens by chance iff it is random. This claim is subject to many objections. Attempts to save it by providing alternative theories of chance and randomness, involving indeterminism, unpredictability, and reductionism about chance, are canvassed. The article is largely expository, with particular attention being paid to the details of algorithmic randomness, a topic relatively unfamiliar to philosophers.

The most familiar philosophical conception of objective chance renders determinism incompatible with non-trivial chances. This conception – associated in particular with the work of David Lewis – is not a good fit with our use of the word ‘chance’ and its cognates in ordinary discourse. In this paper we show how a generalized framework for chance can reconcile determinism with non-trivial chances, and provide for a more charitable interpretation of ordinary chance-talk. According to our proposal, variation in an admissible ‘evidence (...) base’ generates a spectrum of different chance functions. Successive coarse-grainings of the evidence base generates a partial ordering of chance functions, with finer trumping coarser if known. We suggest that chance-attributions in ordinary discourse express different chance functions in different contexts, and we sketch a potential contextual mechanism for making particular chance functions salient. The mechanism involves the idea that admissible evidence is available evidence: propositions that could be known. A consequence is that attributions of objective chances inherit the relatively familiar context-sensitivity associated with the modal ‘could’. We show how this context-dependency undermines certain arguments for the incompatibility of chance with determinism. (shrink)

According to Humean theories of objective chance, the chances reduce to patterns in the history of occurrent events, such as frequencies. According to non-Humean accounts, the chances are metaphysically fundamental, existing independently of the "Humean Mosaic" of actually-occurring events. It is therefore possible, by the lights of non-Humeanism, for the chances and the frequencies to diverge wildly. Humeans often allege that this undermines the ability of non-Humean accounts of chance to rationalize adherence to David Lewis' Principal Principle (PP), which states (...) that an agent's degrees of belief should match what they take to be the objective chances. In this paper, I propose two approaches to justifying (PP) for non-Humean chance, hence defusing the Humean objection. The first approach justifies (PP) via the role it plays in informing outright beliefs about long-run frequencies. The second approach justifies (PP) by showing that adherence to (PP), even for non-Humean chance, maximizes expected epistemic utility according to the actual objective chance function. I then address an objection to this approach, concerning the alleged circularity of the derivations. (shrink)

You and I lead different lives. While we share a society and a world, our existence is separate from one another. You and I matter individually, by ourselves. My dissertation is about this simple thought. I argue that this simple insight, the separateness of persons, tells us something fundamental about morality. My dissertation seeks to answer how the separateness of persons matters. I develop a precise view of the demands of the separateness of persons. The separateness of persons imposes both (...) a requirement on the justification of first-order moral principles as well as a requirement on the content of first-order moral principles. In specifying these demands, I argue that respecting the separateness of persons requires taking into consideration each person’s point of view separately. This requires taking into account the moral relations in which individuals stand to one another. I make use of this relational understanding of the separateness of persons to advance various debates in moral and political philosophy. I argue for a framework to assess to which extent the veil of ignorance can be reconciled with the separateness of persons. I also argue for a new view on the ethics of risk which is a form of contractualism that discounts risks only by their objective risk. Furthermore, I argue for a new solution to the problem of aggregation that is skeptical of aggregation and can set plausible limits to aggregation. Lastly, I provide a new relational agent-based justification for deontological constraints. In addition to answering how the separateness of persons matters, I defend the separateness of persons against challenges. Most importantly, I argue that the importance of the separateness of persons is not undermined even if we believe that our personal identity, i.e. whether we persist as the same person, is unimportant. (shrink)

Determinism is the thesis that the state of the world at any time uniquely determines the state of the world at all future times. Our best scientific theories seem inconclusive as to whether our world is deterministic. Our world could very well be either partially or completely deterministic. But determinism is not as innocuous as it seems; the truth of determinism seems to come into conflict with many intuitive concepts. One such concept is objective chance. Our intuitive notions of objective (...) chances are tied to the belief that events could have turned out differently than the way they actually occurred. Though many philosophers have declared that this conception of objective chance is incompatible with deterministic worlds, some have tried to provide accounts that render the two compatible. In this thesis I investigate what a theory of deterministic chance could be. Working within certain metaphysical constraints on chance, I craft out a new dispositional account of chance grounded in properties that objects have. (shrink)

"Chance" crops up all over philosophy, and in many other areas. It is often assumed -- without argument -- that chances are probabilities. I explore the extent to which this assumption is really sanctioned by what we understand by the concept of chance.

Pettit (2006) argues that deferring to majority testimony is not generally rational: it may lead to inconsistent beliefs. He suggests that “another ... approach will do better”: deferring to supermajority testimony. But this approach may also lead to inconsistencies. In this paper, I describe conditions under which deference to supermajority testimony ensures consistency, and conditions under which it does not. I also introduce the concept of “consistency of degree k”, which is weaker than full consistency by ruling out only “blatant” (...) inconsistencies in an agent’s beliefs while permitting less blatant ones, and show that, while super-majoritarian deference often fails to ensure full consistency, it is a route to consistency in this weaker sense. (shrink)