ABSTRACT Philosophers often do not make as sharp a distinction as they should between rationality and normativity. Partly this is because the word ‘reason’ can be used to refer to either, and this leads to a confusion over meanings. This paper starts by clarifying the meanings of ‘normativity’ and ‘rationality’. It argues that it is a conceptual truth that rationality supervenes on the mind. Then it considers substantive arguments that purport to show there is no real distinction between rationality and (...) normativity. Many philosophers give a reductive account of rationality in terms of reasons. In particular, many claim that rationality consists in responding correctly to reasons. Since responding correctly to reasons is the concern of normativity, this in effect identifies rationality with normativity. This paper denies that rationality is identical to normativity, by means of what I call a ‘quick objection’. The quick objection is that rationality supervenes on the mind whereas complying with normativity does not. I consider and reject some ways of responding to the quick objection, including an argument by Kiesewetter to the effect that normativity supervenes on the mind and one by Lord to the effect that rationality does not. I also consider a different, Kantian argument to the effect that rationality does not supervene on the mind. (shrink)

Normative requirements are often overlooked, but they are central features of the normative world. Rationality is often thought to consist in acting for reasons, but following normative requirements is also a major part of rationality. In particular, correct reasoning – both theoretical and practical – is governed by normative requirements rather than by reasons. This article explains the nature of normative requirements, and gives examples of their importance. It also describes mistakes that philosophers have made as a result of confusing (...) normative requirements with reasons. (shrink)

Reasoning is a process through which premise-attitudes give rise to a conclusion-attitude. When you reason actively you operate on the propositions that are the contents of your premise-attitudes, following a rule, to derive a new proposition that is the content of your conclusion-attitude. It may seem that, when you follow a rule, you must, at least implicitly, have the normative belief that you ought to comply with the rule, which guides you to comply. But I argue that to follow a (...) rule is to manifest a particular sort of disposition, which can be interpreted as an intention. An intention is itself a guiding disposition. It can guide you to comply with a rule, and no normative belief is required. (shrink)

Rationality requires various things of you. For example, it requires you not to have contradictory beliefs, and to intend what you believe is a necessary means to an end that you intend. Suppose rationality requires you to F. Does this fact constitute a reason for you to F? Does it even follow from this fact that you have a reason to F? I examine these questions and reach a sceptical conclusion about them. I can find no satisfactory argument to show (...) that either has the answer ‘yes’. I consider the idea that rationality is normative for instrumental reasons, because it helps you to achieve some of the things you ought to achieve. I also consider the idea that rationality consists in responding correctly to reasons. I reject both. (shrink)

Kiesewetter defends the normativity of rationality by presenting a new solution to the problems that arise from the common assumption that we ought to be rational. He provides a defence of a reason-response conception of rationality, an evidence-relative account of reason, and an explanation of structural irrationality in relation to these accounts.

In this book, T. M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other.

Sabina Lovibond invites her readers to see how the "practical reason view of ethics" can survive challenges from within philosophy and from the antirationalist postmodern critique of reason. She elaborates and defends a modern practical-reason view of ethics by focusing on virtue or ideal states of character that involve sensitivity to the objective reasons circumstances bring into play. At the heart of her argument is the Aristotelian idea of the formation of character through upbringing; these ancient ideas can be made (...) contemporary if one understands them in a naturalized way. She then explores the implications that arise from the naturalization of the classical view, weaving into her theory ideas of Jacques Derrida and J. L. Austin. The book also discusses two modes of resistance to an existing ethical culture--one committed to the critical employment of shared norms of rationality, the other aspiring to a more radical attitude, grounded in hostility to the "universal." Lovibond tries to determine what may be correct in this second, admittedly paradoxical, tendency. This is a timely and valuable effort to connect the most advanced forms of thinking in the analytic tradition and in the Continental tradition, and to extend our understanding of the intimacies and resistances between these two prominent strands of contemporary philosophy. (shrink)

Aspects of the world are normative in as much as they or their existence constitute reasons for persons, i.e. grounds which make certain beliefs, moods, emotions, intentions or actions appropriate or inappropriate. Our capacities to perceive and understand how things are, and what response is appropriate to them, and our ability to respond appropriately, make us into persons, i.e. creatures with the ability to direct their own life in accordance with their appreciation of themselves and their environment, and of the (...) reasons with which, given how they are, the world presents them. An explanation of normativity would explain the various puzzling aspects of this complex phenomenon. In particular it would explain how it is that aspects of the world can constitute reasons for cognitive, emotive, and volitional responses; how it is that we can come to realise that certain cognitive, emotional or volitional responses are appropriate in various circumstances, and inappropriate in others; and how it is that we can respond appropriately. This paper explores an aspect of the last of these questions. (shrink)

In “Knowledge and the Social Articulation of the Space of Reasons,” Robert Brandom reads my “Knowledge and the Internal” as sketching a position that, when properly elaborated, opens into his own social-perspectival conception of knowledge . But this depends on taking me to hold that there cannot be justification for a belief sufficient to exclude the possibility that the belief is false. And that is exactly what I argued against in “Knowledge and the Internal.” Seeing that P constitutes falsehood-excluding justification (...) for believing that P. That should seem common sense, but it is made unavailable by the inferentialist conception of justification that Brandom takes for granted. So far from realizing my aims, Brandom’s social-perspectival conception of knowledge is squarely in the target area of my argument in “Knowledge and the Internal,” which I restate here so as to bring that out. (shrink)

From the book To my mind the most striking development in ethical theory since the 1970s has been an attempt to reactivate the Platonic-Aristotelian ethical ...

It is often claimed that irreducibly normative truths would have unacceptable metaphysical implications, and are incompatible with a scientific view of the world. The book argues, on the basis of a general account of the relevance of ontological questions, that this claim is mistaken. It is also a mistake to think that interpreting normative judgments as beliefs would make it impossible to explain their connection with action. An agent’s acceptance of a normative judgment can explain that agent’s subsequent action because (...) it is part of being a rational agent that such an agent’s beliefs about reasons normally, but not invariably, make a difference to the agent’s subsequent behavior. Because facts about reasons are not entities existing apart from us, there is no epistemological problem of how we can “be in touch with” such facts. There are serious worries about normative knowledge, but the problems involved are internal to the normative domain itself. The best solution to these problems would be an overall account of the domain of reasons in normative terms, supported by an argument from reflective equilibrium. But no existing account, constructivist, or based on desires or on an idea of rationality, is plausible, and no alternative is likely to succeed. Conclusions about reasons for action must rest on more piecemeal applications of the method of reflective equilibrium. (shrink)

Agency and identity -- Necessitation -- Acts and actions -- Aristotle and Kant -- Agency and practical identity -- The metaphysics of normativity -- Constitutive standards -- The constitution of life -- In defense of teleology -- The paradox of self-constitution -- Formal and substantive principles of reason -- Formal versus substantive -- Testing versus weighing -- Maximizing and prudence -- Practical reason and the unity of the will -- The empiricist account of normativity -- The rationalist account of normativity (...) -- Kant on the hypothetical imperative -- Against particularistic willing -- Deciding and predicting -- Autonomy and efficacy -- The function of action -- The possibility of agency -- Non-rational action -- Action -- Attribution -- The psychology of action -- Expulsion from the garden : the transition to humanity -- Instinct, emotion, intelligence, and reason -- The parts of the soul -- Inside or outside -- Pull yourself together -- The constitutional model -- Models of the soul -- The city and the soul -- Platonic virtues -- Justice : substantive, procedural, and platonic -- Kant and the constitutional model -- Defective action -- The problem of bad action -- Being governed by the wrong law -- Or five bad constitutions -- Conceptions of evil -- Degrees of action -- Integrity and interaction -- Deciding to be bad -- The ordinary cases -- Dealing with the disunified -- Kant's theory of interaction -- My reasons -- Deciding to treat someone as an end in himself -- Interacting with yourself -- How to be a person -- What's left of me? (shrink)