An Empirical Argument Against Moral Non-Cognitivism, Inquiry to Link to This Article
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Cognitivism in the Theory of Emotions John Deigh Ethics, Vol. 104, No. 4
Cognitivism in the Theory of Emotions John Deigh Ethics, Vol. 104, No. 4. (Jul., 1994), pp. 824-854. Stable URL: http://links.jstor.org/sici?sici=0014-1704%28199407%29104%3A4%3C824%3ACITTOE%3E2.0.CO%3B2-Z Ethics is currently published by The University of Chicago Press. Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/about/terms.html. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/journals/ucpress.html. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is an independent not-for-profit organization dedicated to and preserving a digital archive of scholarly journals. For more information regarding JSTOR, please contact [email protected]. http://www.jstor.org Fri May 11 15:42:51 2007 SURVEY ARTICLE Cognitivism in the Theory of Emotions* John Deigh Cognitivism now dominates the philosophical study of emotions. Its ascendancy in this area parallels the ascendancy of cognitivism in the philosophy of mind generally. Yet the two trends have independent sources. In the philosophy of mind, cognitivism arose from unhappi- ness with the various behaviorist programs that prevailed at midcen- tury in psychology and philosophy. -
Introduction to Metaethics
Introduction to Metaethics Introduction to Metaethics Felix Pinkert 103 Ethics: Metaethics, University of Oxford, Hilary Term 2015 Introduction to Metaethics What is Metaethics? 1 What is Metaethics? 2 A spectrum from more to less “objective” theories 3 Specifying Non-Cognitivism 4 How not to argue for Non-Cognitivism 5 Outline of the lectures 6 Discussion seminar 7 Notes Introduction to Metaethics What is Metaethics? Normative Language A: “Should I have stayed in bed instead of coming here?” B: “No, if you want to succeed in your degree, then you ought to go to the lectures.” A: “I think I should have slept in. And I don’t think you should take things so seriously. But since you do, it only serves you right that you have a reputation for caring about nothing but your studies.” Introduction to Metaethics What is Metaethics? B: “It is regrettable that you think so. But I don’t think that you have a right to judge the lectures before giving them a try.” C: “Indeed, you really shouldn’t believe just anything that other students have told you about the usefulness of going to lectures.” B: “Yes, and I think that we have a moral duty to make the best of the opportunities we have.” A: “Don’t even start talking about moral duties. It’s bad enough to get up early in the morning and have to endure the likes of you.” Introduction to Metaethics What is Metaethics? Asking meta-questions What do “should” and “ought” mean? If A says that you should do something, and B says that it’s not the case that you should, must one of them be right, and one wrong? If yes, what kind of fact makes their claims true or false? And how could we know who is right? Introduction to Metaethics What is Metaethics? Normativity and Morality “Ought” and related terms can have non-moral meaning: “You should arrive early if you want to get a good seat.” “Students shouldn’t just believe everything that’s on the slides.” “You shouldn’t feel disappointed – you should have expected this outcome.” Morality is a subset of normativity. -
CVII: 2 (February 2000), Pp
TAMAR SZABÓ GENDLER July 2014 Dean of the Faculty of Arts and Sciences · Yale University · P.O. Box 208365 · New Haven, CT 06520-8365 E-mail: [email protected] · Office telephone: 203.432.4444 ACADEMIC EMPLOYMENT 2006- Yale University Academic Vincent J. Scully Professor of Philosophy (F2012-present) Professor of Philosophy (F2006-F2012); Professor of Psychology (F2009-present); Professor of Humanities (S2007-present); Professor of Cognitive Science (F2006-present) Administrative Dean, Faculty of Arts and Sciences (Sum2014-present) Deputy Provost, Humanities and Initiatives (F2013-Sum2014) Chair, Department of Philosophy (Sum2010-Sum2013) Chair, Cognitive Science Program (F2006-Sum2010) 2003-2006 Cornell University Academic Associate Professor of Philosophy (with tenure) (F2003-S2006) Administrative Director of Graduate Studies, Department of Philosophy (F2004-S2006) Co-Director, Program in Cognitive Studies (F2004-S2006) 1997-2003 Syracuse University Academic Associate Professor of Philosophy (with tenure) (F2002-S2003) Assistant Professor of Philosophy (tenure-track) (F1999-S2002) Allen and Anita Sutton Distinguished Faculty Fellow (F1997-S1999) Administrative Director of Undergraduate Studies, Department of Philosophy (F2001-S2003) 1996-1997 Yale University Academic Lecturer (F1996-S1997) EDUCATION 1990-1996 Harvard University. PhD (Philosophy), August 1996. Dissertation title: ‘Imaginary Exceptions: On the Powers and Limits of Thought Experiment’ Advisors: Robert Nozick, Derek Parfit, Hilary Putnam 1989-1990 University of California -
Experimental Philosophy Jordan Kiper, Stephen Stich, H. Clark Barrett
Experimental Philosophy Jordan Kiper, Stephen Stich, H. Clark Barrett, & Edouard Machery Kiper, J., Stich, S., Barrett, H.C., & Machery, E. (in press). Experimental philosophy. In D. Ludwig, I. Koskinen, Z. Mncube, L. Poliseli, & L. Reyes-Garcia (Eds.), Global Epistemologies and Philosophies of Science. New York, NY: Routledge. Acknowledgments: This publication was made possible through the support of a grant from the John Templeton Foundation. The opinions expressed in this publication are those of the author(s) and do not necessarily reflect the views of the John Templeton Foundation. Abstract Philosophers have argued that some philosophical concepts are universal, but it is increasingly clear that the question of philosophical universals is far from settled, and that far more cross- cultural research is necessary. In this chapter, we illustrate the relevance of investigating philosophical concepts and describe results from recent cross-cultural studies in experimental philosophy. We focus on the concept of knowledge and outline an ongoing project, the Geography of Philosophy Project, which empirically investigates the concepts of knowledge, understanding, and wisdom across cultures, languages, religions, and socioeconomic groups. We outline questions for future research on philosophical concepts across cultures, with an aim towards resolving questions about universals and variation in philosophical concepts. 1 Introduction For centuries, thinkers have urged that fundamental philosophical concepts, such as the concepts of knowledge or right and wrong, are universal or at least shared by all rational people (e.g., Plato 1892/375 BCE; Kant, 1998/1781; Foot, 2003). Yet many social scientists, in particular cultural anthropologists (e.g., Boas, 1940), but also continental philosophers such as Foucault (1969) have remained skeptical of these claims. -
Jessica Moss Moss - Penultimate Draft Draft - Final -Version Final Versionforthcoming Forthcoming in Plato and the in Divided Plato Self, R
Pictures and Passions in Plato JessicaJessica Moss Moss - penultimate draft draft - final -version final versionforthcoming forthcoming in Plato and the in Divided Plato Self, R. Barney, C. Brittain, T. Brennan eds, CUP 2011 and the Divided Self, R. Barney, C. Brittain, T. Brennan eds, CUP It is generally held that Plato's Republic gave ethical theory its first and most influential 2011 It is generally held that Plato's Republic gave ethical theory its firstphilosophical and most formulation influential of thephilosophical division between formulation reason and the ofpassions. the division If we look betweenclosely at reason the Republic and, however, the passions. one half of If that we division look isclosely surprisingly at thehard Republic,to find. however,Elsewhere one half in theof dialoguesthat division Plato groups is surprisingly together, and opposeshard to to find.rational Elsewhere in the dialogues Plato groups together, and opposes to calculation, a set of states that any modern philosopher would recognize as paradigm rational calculation, a set of states that any modern philosopher passions: anger, fear, pleasure, pain, lust, eros, and the like.1 At some points he even would recognize as paradigm passions: anger, fear, pleasure, pain, lust,refers eros, to them and as thepathe like.1 or pathemata, At some the Greekpoints roots he of even our ‘passions'. refers2 toWhen them we turnas patheto the or Republic pathemata,, we see that the these Greek states rootsare the ofdefinitive our ‘passions'.2 traits of the non-rational When weparts turnof to the thesoul, Republic,explaining their we distinctive see that characters, these statestheir inferiority are the to the definitive rational part, traits and of the non-rational parts of the soul, explaining their distinctive the necessity of keeping them under rational control. -
1 Joshua Knobe Yale University Take a Few Courses in Cognitive Science
FREE WILL AND THE SCIENTIFIC VISION1 Joshua Knobe Yale University [Forthcoming in Edouard Machery and Elizabeth O’Neill (eds.), Current Controversies in Experimental Philosophy. RoutledGe.] Take a few courses in cognitive science, and you are likely to come across a certain kind of metaphor for the workinGs of the human mind. The metaphor Goes like this: Consider a piece of computer software. The software consists of a collection of states and processes. We can predict what the software will do by lookinG at the complex ways in which these states and processes interact. The human mind works in more or less the same way. It too is just a complex collection of states and processes, and we can predict what a human being will do by thinking about the complex ways in which these states and processes interact. One can imaGine someone sayinG: ‘I see all these states and processes, but aren’t you forgetting somethinG further – namely, the person herself?’ This question, however, is a foolish one. It is no more helpful than it would be to say: ‘I see all these states and processes, but where is the software itself?’ The software just is a collection of states and processes, and the human mind is the same sort of thinG. This metaphor does a Good job of capturinG the basic approach one finds throuGhout the sciences of the mind. We miGht say that it captures the scientific vision of how the human mind works. But one could also imaGine another, very different metaphor for the workinGs of the mind. -
Perception, Sensibility, and Moral Motivation in Augustine: a Stoic-Platonic Synthesis Sarah Catherine Byers Frontmatter More Information
Cambridge University Press 978-1-107-01794-8 - Perception, Sensibility, and Moral Motivation in Augustine: A Stoic-Platonic Synthesis Sarah Catherine Byers Frontmatter More information Perception, Sensibility, and Moral Motivation in Augustine A Stoic-Platonic Synthesis This book argues that Augustine assimilated the Stoic theory of per- ception into his theories of motivation, affectivity, therapy for the pas- sions, and moral progress. Using his sermons to elucidate his treatises, Sarah Catherine Byers demonstrates how Augustine enriched Stoic cognitivism with Platonism to develop a fuller and coherent theory of action. That theory underlies his account of moral development, including his account of the mind’s reception of grace. By analyzing Augustine’s engagement with Cicero, Seneca, Plotinus, Ambrose, Jerome, Origen, and Philo of Alexandria, as well as his impact on the debate between early modern theologians Bañez and Molina, Byers sheds new light on a major thinker of the early Christian world whose work is of critical importance for understanding key and recurring themes in Western philosophy. Sarah Catherine Byers is an assistant professor in the Department of Philosophy at Boston College. She has held research fellowships at the University of Notre Dame, the Pontifical Institute of Mediaeval Studies in Toronto, and Villanova University. Her articles have appeared in the Journal of the History of Philosophy, the Review of Metaphysics, Augustine’s City of God (Cambridge Critical Guides series), A Companion to Augustine, and Augustinian -
© 2013 University of Notre Dame © 2013 University of Notre Dame Minding the Modern Human Agency, Intellectual Traditions, and Responsible Knowledge
Minding the Modern © 2013 University of Notre Dame © 2013 University of Notre Dame MINDING the MODERN Human Agency, Intellectual Traditions, and Responsible Knowledge THOMAS PFAU University of Notre Dame Press Notre Dame, Indiana © 2013 University of Notre Dame Copyright © 2013 by University of Notre Dame Notre Dame, Indiana 46556 www.undpress.nd.edu All Rights Reserved Manufactured in the United States of America Library of Congress Cataloging-in-Publication Data Pfau, Thomas, 1960– Minding the modern : human agency, intellectual traditions, and responsible knowledge / Thomas Pfau. pages cm Includes bibliographical references and index. ISBN 978-0-268-03840-3 (cloth : alk. paper) — ISBN 0-268-03840-6 (cloth : alk. paper) 1. Humanism. 2. Agent (Philosophy) 3. Philosophical anthropology. 4. Free will and determinism. 5. Humanities. I. Title. B821.P45 2013 190—dc23 2013022543 ∞ The paper in this book meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources. © 2013 University of Notre Dame CONTENTS List of Abbreviations vii Exordium: Modernity’s Gaze 1 PART I. PROLEGOMENA 1 Frameworks or Tools? On the Status of Concepts in 9 Humanistic Inquiry 2 Forgetting by Remembering: Historicism and the Limits of 35 Modern Knowledge 3 “A large mental field”: Intellectual Traditions and Responsible 53 Knowledge after Newman PART II. RATIONAL APPETITE: AN EMERGENT CONCEPTUAL TRADITION 4 Beginnings: Desire, Judgment, and Action in Aristotle and the Stoics 79 5 Consolidation: St. Augustine on Choice, Sin, and the Divided Will 108 6 Rational Appetite and Good Sense: Will and Intellect in Aquinas 133 7 Rational Claims, Irrational Consequences: Ockham Disaggregates 160 Will and Reason © 2013 University of Notre Dame vi Contents PART III. -
Nietzsche's Naturalism As a Critique of Morality and Freedom
NIETZSCHE’S NATURALISM AS A CRITIQUE OF MORALITY AND FREEDOM A thesis submitted to Kent State University in partial fulfillment of the requirements for the Degree of Master of Arts by Nathan W. Radcliffe December, 2012 Thesis written by Nathan W. Radcliffe B.S., University of Akron, 1998 M.A., Kent State University, 2012 Approved by Gene Pendleton____________________________________, Advisor David Odell‐Scott___________________________________, Chair, Department of Philosophy Raymond Craig_____________________________________, Dean, College of Arts and Sciences ii TABLE OF CONTENTS ACKNOWLEDGEMENTS....................................................................................................................v INTRODUCTION............................................................................................................................... 1 CHAPTERS I. NIETZSCHE’S NATURALISM AND ITS INFLUENCES....................................................... 8 1.1 Nietzsche’s Speculative‐Methodological Naturalism............................................ 8 1.2 Nietzsche’s Opposition to Materialism ............................................................... 15 1.3 The German Materialist Influence on Nietzsche................................................. 19 1.4 The Influence of Lange on Nietzsche .................................................................. 22 1.5 Nietzsche’s Break with Kant and Its Aftermath................................................... 25 1.6 Influences on Nietzsche’s Fatalism (Schopenhauer and Spinoza) -
HOW to STAND up for NON-COGNITIVISTS John O'leary-Hawthorne and Huw Price Is Non-Cognitivism Compatible with Minimalism About
Published in The Australasian Journal of Philosophy, 74(1996) 275-292. HOW TO STAND UP FOR NON-COGNITIVISTS John O’Leary-Hawthorne and Huw Price Is non-cognitivism compatible with minimalism about truth? A contemporary argument claims not, and therefore that moral realists, for example, should take heart from the popularity of semantic minimalism. The same is said to apply to cognitivism about other topics—conditionals, for example—for the argument depends only on the fact that ordinary usage applies the notions of truth and falsity to utterances of the kind in question. Given this much, minimalism about truth is said to leave no room for the view that the utterances concerned are non-cognitive in nature.1 In this paper we want to derail this fast-track route to cognitivism. We want to show that with a proper understanding of what is essential to non-cognitivism, the position turns out to be largely untouched by the adoption of any of a range of minimalist views about truth. The issue as to the nature of non-cognitivism is crucial, however, and we begin in §I below by defending a broader characterisation of the position than is common in contemporary literature. The nature of minimalism also calls for clarification, and in §II we distinguish two importantly different strands which are both prominent in contemporary debates. Against this background, we go on to explore two possible strategies for standing up for non-cognitivism in the face of minimalism. One of these strategies has been propounded in a recent paper by Frank Jackson, Graham Oppy and Michael Smith.2 It turns on the idea that minimalism about truth is quite compatible with a non-minimalism about truth-aptness, and that the latter can be used to ground non-cognitivism. -
Monism and Pluralism: the History of Aesthetics and the Philosophy of Architecture - Part I Paul Guyer
Monism and Pluralism: The History of Aesthetics and the Philosophy of Architecture - Part I Paul Guyer I. Monism and Pluralism in the Early History of Aesthetics One way to think about the history of aesthetics since its inception as a properly named subdiscipline of philosophy in the early eighteenth century is to think of it as a debate about the right way to understand the relations among the terms of the Neo-Platonist triad comprised by the true, the good, and the beautiful: do these terms designate three separate domains of human interest, the theoretical, the practical and moral, and the aesthetic, the boundaries between which must be sharply defined and maintained, or do they designate three aspects of human experience that can and should be fused in practice, indeed do they suggest that the distinctive function of art among human activities is precisely to fuse our natural love of beauty with our theoretical and moral concerns, to provide a kind of unity in human experience that we otherwise do not find?1 Immanuel Kant might be thought to be the foremost of separatists rather than synthesizers in the modern history of aesthetics: his definition in the “Analytic of the Beautiful” in the Critique of the Power of Judgment of the “judgment of taste” as “aesthetic,” where that means that it is neither cognitive nor practical, that on the one hand “In order to decide whether or not something is beautiful, we do not relate the representation by means of understanding to the object for cognition”2 and that on the other hand “The agreeable, -
Freedom from Passions in Augustine
UNIVERSITY OF HELSINKI FACULTY OF THEOLOGY FINLAND FREEDOM FROM PASSIONS IN AUGUSTINE Gao Yuan 高 源 ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Theology at the University of Helsinki in Lecture Hall 13, University Main Building, on 4 November 2015, at 12 noon Helsinki 2015 ISBN 978-951-51-1625-3 (paperback) ISBN 978-951-51-1626-0 (PDF) Copyright © Gao Yuan (高源) https://ethesis.helsinki.fi/en Cover: Wang Rui and Gao Yuan Juvenes Print Oy Helsinki 2015 ABSTRACT This study presents a general overview of Augustine’s insights into passions as well as his approach to the therapy of emotions and their sanctification. Attending to various phases of his writings, this work explores the systematic structure of Augustine’s tenets on passions and on the freedom from passions in the context of his philosophical and theological convictions on the issue of amor sui and amor Dei. The analysis begins by examining Augustine’s language of passions and the doctrinal connections between Augustine and his predecessors. I provide a survey of Augustine’s usage of emotional terms and criticise the position that Augustine suggested a dichotomy between passio and affectus as well as the claim that none of Augustine’s Latin terms can be justifiably translated by the modern term “emotion”. On the basis of terminological and doctrinal observations, I clarify the general features of Augustine’s psychology of passions in Chapter 2. In addressing the issue of how Augustine transformed his predecessors’ therapy of passions and their ideal of freedom from emotion into his theological framework in Chapter 3, I examine a series of related concepts, such as propatheia, metriopatheia, apatheia and eupatheia, to determine how he understood them in various stages of his philosophical and theological thinking.