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)

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.

Introduction to the work David Hume described as the best of his many writings.

The literature on theoretical reason has been dominated by epistemological concerns, treatments of practical reason by ethical concerns. This book overcomes the limitations of dealing with each separately. It sets out a comprehensive theory of rationality applicable to both practical and theoretical reason. In both domains, Audi explains how experience grounds rationality, delineates the structure of central elements, and attacks the egocentric conception of rationality. He establishes the rationality of altruism and thereby supports major moral principles. The concluding part describes (...) the pluralism and relativity his conception of rationality accommodates and, taking the unified account of theoretical and practical rationality in that light, constructs a theory of global rationality--the overall rationality of persons. Rich in narrative examples, intriguing analogies, and intuitively appealing arguments, this beautifully crafted book will spur advances in ethics and epistemology as well in philosophy of mind and action and the theory of rationality itself. (shrink)

First published in 1992. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 1954, Human Society in Ethics and Politics is Bertrand Russell’s last full account of his ethical and political positions relating to both politics and religion. Ethics, he argues, are necessary to man because of the conflict between intelligence and impulse – if one were without the other, there would be no place for ethics. Man’s impulses and desires are equally social and solitary. Politics and ethics are the means by which we as a society and as individuals (...) become socially purposeful and moral codes inculcate our rules of action. (shrink)

First published in 1954, _Human Society in Ethics and Politics_ is Bertrand Russell’s last full account of his ethical and political positions relating to both politics and religion. Ethics, he argues, are necessary to man because of the conflict between intelligence and impulse – if one were without the other, there would be no place for ethics. Man’s impulses and desires are equally social and solitary. Politics and ethics are the means by which we as a society and as individuals (...) become socially purposeful and moral codes inculcate our rules of action. (shrink)

[Paul Boghossian] The paper asks under what conditions deductive reasoning transmits justification from its premises to its conclusion. It argues that both standard externalist and standard internalist accounts of this phenomenon fail. The nature of this failure is taken to indicate the way forward: basic forms of deductive reasoning must justify by being instances of ’blind but blameless’ reasoning. Finally, the paper explores the suggestion that an inferentialist account of the logical constants can help explain how such reasoning is possible. (...) /// [Timothy Williamson] The paper challenges the inferentialist account of concept possession that Paul Boghossian takes as a premise in his account of the transmission of justification by deductive reasoning in his paper ’Blind Reasoning’. Unorthodox speakers who reject the inferences in an alleged possession condition can still have the concept by understanding a word for it. In that sense, the inferences are not analytic. Inferentialist accounts of logical constants, theoretical terms (using the Ramsey-Carnap-Lewis method) and pejorative expressions such as ’Boche’ are examined and rejected. It is suggested that epistemological questions cannot be reduced to questions in the theory of thought and meaning. (shrink)

This paper critically evaluates the regress argument for infinitism. The dialectic is essentially this. Peter Klein argues that only an infinitist can, without being dogmatic, enhance the credibility of a questioned non-evident proposition. In response, I demonstrate that a foundationalist can do this equally well. Furthermore, I explain how foundationalism can provide for infinite chains of justification. I conclude that the regress argument for infinitism should not convince us.

In this paper my primary aim is to present a logical system of practical reasoning that can be used to assess the validity of practical arguments, that is, arguments with a practical judgment as conclusion. I begin with a critical evaluation of other approaches to this issue and argue that they are inadequate. On the basis of these considerations, I explain in Sect. 2 the informal conception of practical validity and introduce in Sect. 3 the logical system P , which (...) is an extension of propositional logic and can be used to assess the validity of a wide range of practical arguments. In the last section, I apply this system to some examples of practical reasoning in order to demonstrate how it can be used in practice. (shrink)

Searle’s tool for understanding culture, law and society is the opposition between brute reality and institutional reality, or in other words between: observer-independent features of the world, such as force, mass and gravitational attraction, and observer-relative features of the world, such as money, property, marriage and government. The question posed here is: under which of these two headings do moral concepts fall? This is an important question because there are moral facts – for example pertaining to guilt and responsibility – (...) which hover uncomfortably close to the boundary between the observer-relative and the observer-independent. By means of a thought experiment involving an imagined Chinese society in which guilt is determined by the random throwing of sticks, I seek to show that moral concepts threaten the foundations of Searle’s philosophy of social reality. (shrink)

Humeans believe that at least some of our desires give us reasons for action. This view is widely accepted by social scientists and has some following among philosophers. In recent years important objections were raised against this position by Scanlon, Dancy, and others. The foundations of the Humean view have never been properly defended.In the first part of the paper I discuss some objections to the Humean position. In the second part I attempt to provide an argument for the claim (...) that the Humean view gives us a plausible, even if not exclusive, understanding of our notion of reasons. The particular version of the Humean view I set out to defend is that only desires that the agent is not alienated from, and that are not impulses, are reason giving. (shrink)

Humeans believe that at least some of our desires give us reasons for action. This view is widely accepted by social scientists and has some following among philosophers. In recent years important objections were raised against this position by Scanlon, Dancy, and others. The foundations of the Humean view have never been properly defended. In the first part of the paper I discuss some objections to the Humean position. In the second part I attempt to provide an argument for the (...) claim that the Humean view gives us a plausible, even if not exclusive, understanding of our notion of reasons. The particular version of the Humean view I set out to defend is that only desires that the agent is not alienated from, and that are not impulses, are reason giving. (shrink)

Argues for a "cognitivist" account of the instrumental principle, on which it is the application of theoretical reason to the beliefs that figure in our intentions. This doctrine is put to work in solving a puzzle about instrumental reason that plagues alternative views.

The study of rationality and practical reason, or rationality in action, has been central to Western intellectual culture. In this invigorating book, John Searle lays out six claims of what he calls the Classical Model of rationality and shows why they are false. He then presents an alternative theory of the role of rationality in thought and action. A central point of Searle's theory is that only irrational actions are directly caused by beliefs and desires—for example, the actions of a (...) person in the grip of an obsession or addiction. In most cases of rational action, there is a gap between the motivating desire and the actual decision making. The traditional name for this gap is "freedom of the will." According to Searle, all rational activity presupposes free will. For rationality is possible only where one has a choice among various rational as well as irrational options. Unlike many philosophical tracts, Rationality in Action invites the reader to apply the author's ideas to everyday life. Searle shows, for example, that contrary to the traditional philosophical view, weakness of will is very common. He also points out the absurdity of the claim that rational decision making always starts from a consistent set of desires. Rational decision making, he argues, is often about choosing between conflicting reasons for action. In fact, humans are distinguished by their ability to be rationally motivated by desire-independent reasons for action. Extending his theory of rationality to the self, Searle shows how rational deliberation presupposes an irreducible notion of the self. He also reveals the idea of free will to be essentially a thesis of how the brain works. (shrink)

This paper addresses the two extensional objections to the Humean Theory of Reasons—that it allows for too many reasons, and that it allows for too few. Although I won’t argue so here, manyof the other objections to the Humean Theoryof Reasons turn on assuming that it cannot successfully deal with these two objections.1 What I will argue, is that the force of the too many and the too few objections to the Humean Theorydepend on whether we assume that Humeans are (...) committed to a thesis about the weight of reasons—one I call Proportionalism. In particular, I’ll show how a version of the Humean Theorythat rejects Proportionalism can reasonablyhope to escape both the too many and the too few objections. This will constitute my defense of this version of the Humean Theory. But then, separately, I will argue that this defense of the Humean Theoryis not ad hoc. I’ll argue that Humeans have no reason to accept Proportionalism in the first place. Or at least, no weightyone. There are three parts to the paper. In Part 1 we introduce the Humean Theoryand the too few reasons objection. I’ll first layout the objection, and then layout the basis for a response on behalf of myfavored version of the Humean Theory. There will be an obvious objection to my defense— but it will turn out to depend on the assumption of Proportionalism. This will constitute myargument that the susceptibilityof the Humean Theoryto.. (shrink)

John Hawthorne has two forceful arguments in favour of:Single-Premise Closure Necessarily, if S knows p, competently deduces q from p, and thereby comes to believe q, while retaining knowledge of p throughout, then S knows q.Each of Hawthorne's arguments rests on an intuitively appealing principle which Hawthorne calls the Equivalence Principle. I show, however, that the opponents of SPC with whom he's engaging - namely Fred Dretske and Robert Nozick - have independent reason to reject this principle, and resultantly conclude (...) that Hawthorne's arguments in favour of SPC are not knock-down. (shrink)

There are many things that could be wrong with foundationalism. For example, some have claimed that a so‐called basic belief cannot be both 1) a reason for non‐basic beliefs and 2) such that it cannot be provided with at least prima facie justification.1 If something is a reason, they say, then that something has to be a proposition (or sufficiently proposition‐like) and if it is a proposition (or sufficiently proposition‐like), then it is the kind of thing that requires a reason (...) in order to be even prima facie justified.2 Another reason that some give for rejecting normative foundationalism is that it leads directly to skepticism.3 There is no way, they claim, to move from so‐called basic propositions (typically given as first person introspective reports) to “external world” propositions by employing normatively acceptable principles of reasoning.4 Still others have thought that the invention of a nonrea‐soned reason was as ad hoc as the invention of an unmoved mover.5. (shrink)

Neo-Humean instrumentalists hold that anagent's reasons for acting are grounded in theagent's desires. Numerous objections have beenleveled against this view, but the mostcompelling concerns the problem of ``aliendesires'' – desires with which the agent doesnot identify. The standard version ofneo-Humeanism holds that these desires, likeany others, generate reasons for acting. Avariant of neo-Humeanism that grounds anagent's reasons on her values, rather than allof her desires, avoids this implication, but atthe cost of denying that we have reasons to acton innocent whims. (...) A version of neo-Humeanismthat holds that an agent has reason to satisfyall of her desires that are not in conflictwith her values appears to allow us to grantthe reason-giving force of innocent whims whiledenying the reason-giving force of alien desires. (shrink)

It has been argued by several writers that practical reasoning is capable of a kind of validity that is unlike the validity which theoretical reasoning can possess. One can gain an initial impression of this view's appeal, as well as of its content, by seeing how it could issue from analytical reflection upon the idea that actions, decisions and intentions all can be, and frequently are, reasonable . An inviting first step in such reflection is to say that for a (...) certain intention, say, to be reasonable on a certain occasion is, roughly, for it to be true that a person could come to have that intention as a result of reasoning well about what to do. One might then add the further thought that, so far as regards what it is for a piece of reasoning to be well done, reasoning falls into at least two basic kinds: reasoning about what to do differs generically from reasoning about what is the case. The view which I mentioned at the outset can now be seen as a specific proposal regarding where this difference lies: reasoning about what to do has distinctive validity-conditions not shared by reasoning about what is the case. (shrink)

In this essay I present a new version of the Paradox of the Knower and show that this new paradox vitiates a certain argument against epistemic closure. I then prove a theorem that relates the new paradox to epistemological scepticism. I conclude by assessing the use of the Knower in arguments against syntactical treatments of knowledge.

In this paper, I consider some issues involving a certain closure principle for Structural Justification, a relation between a cognitive subject and a proposition that’s expressed by locutions like ‘S has a source of justification for p’ and ‘p is justifiable for S’. I begin by summarizing recent work by Peter Klein that advances the thesis that the indicated closure principle is plausible but lacks Skeptical utility. I then assess objections to Klein’s thesis based on work by Robert Audi and (...) Anthony Brueckner. One finding is that the typical statement of the relevant closure principle can express a number of different closure principles, and that recognizing this helps to resolve certain disputes. (shrink)

Practical reasoning is a process of reasoning that concludes in an intention. One example is reasoning from intending an end to intending what you believe is a necessary means: 'I will leave the next buoy to port; in order to do that I must tack; so I'll tack', where the first and third sentences express intentions and the second sentence a belief. This sort of practical reasoning is supported by a valid logical derivation, and therefore seems uncontrovertible. A more contentious (...) example is normative practical reasoning of the form 'I ought to φ, so I'll φ', where 'I ought to φ' expresses a normative belief and 'I'll φ' an intention. This has at least some characteristics of reasoning, but there are also grounds for doubting that it is genuine reasoning. One objection is that it seems inappropriate to derive an intention to φ from a belief that you ought to φ, rather than a belief that you ought to intend to φ. Another is that you may not be able to go through this putative process of reasoning, and this inability might disqualify it from being reasoning. A third objection is that it violates the Humean doctrine that reason alone cannot motivate any action of the will. This paper investigates these objections. (shrink)

What system of morals should rational people select as the best for society? Using a contemporary psychological theory of action and of motivation, Richard Brandt's Oxford lectures argue that the purpose of living should be to strive for the greatest good for the largest number of people. Brandt's discussions range from the concept of welfare to conflict between utilitarian moral codes and the dictates of self-interest.

Epistemic relativism has the contemporary academy in its grip. Not merely in the United States, but seemingly everywhere, most scholars working in the humanities and the social sciences seem to subscribe to some form of it. Even where the label is repudiated, the view is embraced. Sometimes the relativism in question concerns truth, sometimes justification. The core impulse appears to be a relativism about knowledge. The suspicion is widespread that what counts as knowledge in one cultural, or broadly ideological, setting (...) need not count as knowledge in another. (shrink)

The paper asks under what conditions deductive reasoning transmits justification from its premises to its conclusion. It argues that both standard externalist and standard internalist accounts of this phenomenon fail. The nature of this failure is taken to indicate the way forward: basic forms of deductive reasoning must justify by being instances of 'blind but blameless' reasoning. Finally, the paper explores the suggestion that an inferentialist account of the logical constants can help explain how such reasoning is possible.

The rationality of means-end reasoning is the bedrock of the Humean account of practical reasons. But the normativity of such reasoning can not be taken for granted. I consider and reject the idea that the normativity of instrumental reasoning can be explained – either in terms of its being constitutive of the very notion of having an end, or solely in terms of instrumental considerations. I argue that the instrumental principle is itself a brute norm, and that this is consistent (...) with a Humean account of practical reasons. (shrink)

This study uses techniques from economics to illuminate fundamental questions in ethics, particularly in the foundations of utilitarianism. Topics considered include the nature of teleological ethics, the foundations of decision theory, the value of equality and the moral significance of a person's continuing identity through time.

This book covers a broad spectrum of positions on practical reasoning—from the nihilist view that there are no legitimate forms of practical inference, and ...

_Formal Ethics_ is the study of formal ethical principles. The most important of these, perhaps even the most important principle of life, is the golden rule: "Treat others as you want to be treated". Although the golden rule enjoys support amongst different cultures and religions in the world, philosophers tend to neglect it. _Formal Ethics_ gives the rule the attention it deserves. Modelled on formal logic, _Formal Ethics_ was inspired by the ethical theories of Kant and Hare. It shows that (...) the basic formal principles of ethics, like the golden rule, are very similar to principles of logic, and gives a firm basis for our ethical thinking. As an introduction to moral rationality, _Formal Ethics_ also considers non-formal elements, and is applied to areas of practical concern such as racism and moral education. (shrink)

Neo-Humean instrumentalist theories of reasons for acting have been presented with a dilemma: either they are normatively trivial and, hence, inadequate as a normative theory or they covertly commit themselves to a noninstrumentalist normative principle. The claimed result is that no purely instrumentalist theory of reasons for acting can be normatively adequate. This dilemma dissolves when we understand what question neo-Humean instrumentalists are addressing. The dilemma presupposes that neo-Humeans are attempting to address the question of how to act, 'simpliciter'. Instead, (...) they are evaluating actions from the agent's normative perspective. (shrink)

This paper criticizes two accounts of the normativity of practical principles: the empiricist account and the rationalist or realist account. It argues against the empiricist view, focusing on the Humean texts that are usually taken to be its locus classicus. It then argues both against the dogmatic rationalist view, and for the Kantian view, through a discussion of Kant's own remarks about instrumental rationality in the second section of the Groundwork. It further argues that the instrumental principle cannot stand alone. (...) Unless there are normative principles directing us to the adoption of certain ends, there can be no requirement to take the means to our ends. The familiar view that the instrumental principle is the only requirement of practical reason is incoherent. (shrink)