Just as testimony is affected by unjust social relations, so too is intellectual self-trust. I defend an account of intellectual self-trust that explains both why it is properly thought of as trust and why it is directed at the self, and explore its relationship to social power. Intellectual self-trust is neither a matter of having dispositions to rely on one?s epistemic methods and mechanisms, nor having a set of beliefs about which ones are reliable. Instead, it is a stance that (...) an agent takes towards her own cognitive methods and mechanisms, comprising both cognitive and affective elements. Our intellectual self-trust is created and sustained socially and is thus porous to social power. Unjust social relations cause epistemic injustice, which undermines self-trust among the underprivileged; unjust social relations cause excessive self-trust among the privileged, which perpetuates epistemic injustice, which further undermines the self-trust of the disadvantaged in a vicious feedback loop. I conclude by exploring ways in which socially distorted intellectual self-trust can become better calibrated. (shrink)

I present and defend an account of three-place trustworthiness according to which B is trustworthy with respect to A in domain of interaction D, if and only if she is competent with respect to that domain, and she would take the fact that A is counting on her, were A to do so in this domain, to be a compelling reason for acting as counted on. This is not the whole story of trustworthiness, however, for we want those we can (...) count on to identify themselves so that we can place our trust wisely. (shrink)

Trust enters into the making of a virtuous person in at least two ways. First, unless a child has a sufficiently trusting relationship with at least one adult, it is doubtful that she will be able to become the kind of person who can form ethically responsible relationships with others. Infant trust, as Annette Baier has reminded us, is the foundation on which future trust relationships will be built; and when such trust is irreparably shaken, the adult into whom the (...) child grows may be forever cut off from intimacy. Second, a moral beginner must trust other people's moral judgment while she learns to be good. A child does not learn how to be good on her own. She follows the precepts and examples of others, absorbs the moral values of the community into which she has been born, and relies on others who, with luck, will not lead her astray but will turn out to be trustworthy in offering her guidance and correction. While there is some empirical evidence that children learn about morality better when given reasons in support of what they are being taught, part of what a child is being taught is what counts as a good reason. Thus, no moral beginner could be in a position to assess adequately the cogency of the reasons she given until she has progressed some distance in her education. Until that time, the beginner must rely on other people's judgment. That thrust enters into the making of a morally good person should thus be uncontroversial. I want to defend a much more controversial thesis: needing to trust other people's moral judgment is not just a stage we go through on the way to becoming morally virtuous. If the world of value is complex, and if our access to it is shaped by our experiences, then even among the morally mature there will continue to be a significant role for moral testimony and thus for trust. (shrink)

In this article, I explore the role of affective feedback loops in creating and sustaining trust and distrust. Some emotions, such as fear and contempt, drive out trust; others, such as esteem and empathy, drive out distrust. The mechanism here is causal, but not merely causal: affective looping works through changing how the agent interprets the words, deeds, and motives of the other, thus making trust or distrust appear justified. Looping influences not only dyadic trust, but also climates, and networks (...) of trust and distrust. Not all trust-entrenching looping is virtuous, nor all distrust-entrenching looping vicious, but distrust looping is a powerful way to justify xenophobic public policy. I explore options for remedy. (shrink)

Empirical work on and common observation of the emotions tells us that our emotions sometimes key us to the presence of real and important reason-giving considerations without necessarily presenting that information to us in a way susceptible of conscious articulation and, sometimes, even despite our consciously held and internally justified judgment that the situation contains no such reasons. In this paper, I want to explore the implications of the fact that emotions show varying degrees of integration with our conscious agency—from (...) none at all to quite substantial—for our understanding of our rationality, and in particular for the traditional assumption that weakness of the will is necessarily irrational. (shrink)

Moral psychology studies the features of cognition, judgement, perception and emotion that make human beings capable of moral action. Perspectives from feminist and race theory immensely enrich moral psychology. Writers who take these perspectives ask questions about mind, feeling, and action in contexts of social difference and unequal power and opportunity. These essays by a distinguished international cast of philosophers explore moral psychology as it connects to social life, scientific studies, and literature.

This discussion of Sally Haslanger’s recent book, Resisting Reality: Social Construction and Social Critique (Oxford 2012), investigates how her theory of race and gender handles the problem of intersectionality; that is, the problem of how to understand the ways in which one’s location in multiple socially constructed categories affects one’s lived experiences, social roles, and relative privilege or disadvantage. Haslanger defines race and gender as locations within hierarchical social structures. This high-level structural analysis allows her to find commonality without claiming (...) that, for example, all women share social roles or psychological characteristics. However, race-based oppression seems sometimes to cancel out gender-based privilege; thus raising the question of how, on Haslanger’s model, we are to understand race and gender working together. (shrink)

Prinz claims that empirical work on emotions and moral judgement can help us resolve longstanding metaethical disputes in favour of simple sentimentalism. I argue that the empirical evidence he marshals does not have the metaethical implications he claims: the studies purporting to show that having an emotion is sufficient for making a moral judgement are tendentiously described. We are entitled to ascribe competence with moral concepts to experimental subjects only if we suppose that they would withdraw their moral judgement on (...) learning that they were fully explained by hypnotically induced disgust. Genuine moral judgements must be reason-responsive. To capture the reason-responsiveness of moral judgement, we must turn to either neo-sentimentalism or to a non-sentimentalist metaethics, either of which is fully compatible with the empirical evidence Prinz cites. (shrink)

Empirical work on and common observation of the emotions tells us that our emotions sometimes key us to the presence of real and important reason-giving considerations without necessarily presenting that information to us in a way susceptible of conscious articulation and, sometimes, even despite our consciously held and internally justified judgment that the situation contains no such reasons. In this paper, I want to explore the implications of the fact that emotions show varying degrees of integration with our conscious agency—from (...) none at all to quite substantial—for our understanding of our rationality, and in particular for the traditional assumption that weakness of the will is necessarily irrational. (shrink)

This paper surveys recent work on moral expertise. Much of that work defends an asymmetry thesis according to which the cognitive deference to expertise that characterizes other areas of inquiry is out of place in morality. There are two reasons why you might think asymmetry holds. The problem might lie in the existence of expertise or in deferring to it. We argue that both types of arguments for asymmetry fail. They appear to be stronger than they are because of their (...) focus on moral expertise regarding all-in judgments about rightness. We reject this emphasis on all-in judgment in favor of an account of moral expertise as typically multi-stranded and domain limited. This account of moral expertise is better able to address the problem of how to identify those who have expertise. It also offers a more nuanced picture of the contrast between accepting a moral claim on one’s own and accepting it on testimony. (shrink)

This paper articulates what it would take to defend representationalism in the case of emotions – i.e. the claim that emotions attribute evaluative properties to target objects or events. We argue that representationalism faces a significant explanatory challenge that has not yet been adequately recognized. Proponents must establish that a representation relation linking emotions and value is explanatorily necessary. We use the case of perception to bring out the difficulties in meeting this explanatory challenge.

Volume 3, Issue 1, March 2019, Page 86-89.

This paper considers the relationship between scientific rationality and emotional value in determining ideas about canine biology in North America. While science has been assumed to be objective, unassailable and devoid of value judgments, esoteric theories concerning wild predators have changed radically over time. Biologists acted as important agents in the campaign to eradicate Canis lupus from the USA during the late 1800s and early 1900s. From the 1920s onwards, scientists promulgated ecological ideas in order to redeem native carnivores. This (...) paper suggests that, in extermination and rehabilitation phases, biologists formed their opinions of resident lupines using scientific dogma and moral precepts. By delineating the process of wolf rehabilitation in the USA, this paper situates science as a shifting body of knowledge, a way of comprehending the environment that cannot be viewed apart from cultural conceptions of biology, ethics and aesthetics. (shrink)

We defend the claim that there can be testimonial transfer of reasons against Steinig’s recent objections. In addition, we argue that the literature on testimony about moral reasons misunderstands what is at stake in the possibility of second-hand orientation towards moral reasons. A moral community faces two different but related tasks: one theoretical and one practical. In between, simultaneously theoretical and practical, lies the activity of co-deliberation. Virtuous participation in co-deliberation can require limited moral deference. Refusal to recognize this, combined (...) with excess self-trust, can derail co-deliberation. (shrink)

I provide a brief précis of Aaron Zimmerman’s book, Belief: A Pragmatic Picture, then explore two possible problems for the view. The first concerns whether the account of belief can successfully intervene in the debate between those who hold emotions are partly constituted by evaluative beliefs and those who deny this. The second concerns whether the view can explain that distinctive form of white ignorance that is manifest in an unwillingness to draw relatively obvious action-guiding beliefs from widely shared information. (...) Thinking about cases of this kind raises the question of whether Zimmerman’s account is problematically individualist, because of downplaying the importance of converging on an account of belief given the role of belief attribution in a suite of critical practices that are essential to communities of inquiry. If we, collectively, must commit to converging on an account of belief, but different accounts serve the interests of different groups, then the meta-level thesis that we should choose an account on pragmatic grounds raises the question of whose interests such an account should serve. (shrink)

The Routledge Handbook of Moral Epistemology brings together philosophers, cognitive scientists, developmental and evolutionary psychologists, animal ethologists, intellectual historians, and educators to provide the most comprehensive analysis of the prospects for moral knowledge ever assembled in print. The book’s thirty chapters feature leading experts describing the nature of moral thought, its evolution, childhood development, and neurological realization. Various forms of moral skepticism are addressed along with the historical development of ideals of moral knowledge and their role in law, education, legal (...) policy, and other areas of social life. -/- Highlights include: -/- • Analyses of moral cognition and moral learning by leading cognitive scientists -/- • Accounts of the normative practices of animals by expert animal ethologists -/- • An overview of the evolution of cooperation by preeminent evolutionary psychologists -/- • Sophisticated treatments of moral skepticism, relativism, moral uncertainty, and know-how by renowned philosophers -/- • Scholarly accounts of the development of Western moral thinking by eminent intellectual historians -/- • Careful analyses of the role played by conceptions of moral knowledge in political liberation movements, religious institutions, criminal law, secondary education, and professional codes of ethics articulated by cutting-edge social and moral philosophers. (shrink)

Jones explores feminist stances toward gender and rationality. These divide into three broad camps: the “classical feminist” stance, according to which what needs to be challenged are not available norms and ideals of rationality, but rather the supposition that women are unable to meet them; the “different voice” stance, which challenges available norms of rationality as either incomplete or accorded an inflated importance; and the “strong critical” stance, which finds fault with the norms and ideals themselves. This contribution focuses on (...) assessing the various projects—some rival, some complementary—being pursued within the third, critical camp. Jones offers a reconstruction of Catherine MacKinnon’s critique of norms of rationality according to which they function to maintain relations of dominance by deauthorizing feminist claims to knowledge. Norms of rationality are thus linked to norms of credibility, and feminist rationality-critique is viewed as contributing to the naturalist project of defending norms of rationality that are appropriate for the kind of finite, embodied, socially located beings that we are. (shrink)