This book describes the shape of a Christian ethic that arises from a conversation between contemporary accounts of natural law theory, and virtue ethics. The ethic that emerges from this conversation seeks to resolve the tensions in Christian ethics between creation and eschatology, narrative and natural law, and objectivity and relativity. Black moves from this analytic foundation to conclude that worship lies at the heart of a theologically grounded ethic whose central concern is the flourishing of the whole human person (...) in community with both one another and God. (shrink)

In this paper I consider whether there can be such things as epistemic reasons for action. I consider three arguments to the contrary and argue that none are successful, being either somewhat question-begging or too strong by ruling out what most epistemologists think is a necessary feature of epistemic justification, namely the epistemic basing relation. I end by suggesting a "non-cognitivist" model of epistemic reasons that makes room for there being epistemic reasons for action and suggest that this model may (...) support moral realism. (shrink)

A commentary on Richard Joyce's The Evolution of Morality.

Prompted by the thesis that an organism’s umwelt possesses not just a descriptive dimension, but a normative one as well, some have sought to annex semiotics with ethics. Yet the pronouncements made in this vein have consisted mainly in rehearsing accepted moral intuitions, and have failed to concretely further our knowledge of why or how a creature comes to order objects in its environment in accordance with axiological charges of value or disvalue. For want of a more explicit account, theorists (...) writing on the topic have relied almost exclusively on semiotic insights about perception originally designed as part of a sophisticated refutation of idealism. The end result, which has been a form of direct givenness, has thus been far from convincing. In an effort to bring substance to the right-headed suggestion that values are rooted in the biological and conform to species-specific requirements, we present a novel conception that strives to make explicit the elemental structure underlying umwelt normativity. Building and expanding on the seminal work of Ayn Rand in metaethics, we describe values as an intertwined lattice which takes a creature’s own embodied life as its ultimate standard; and endeavour to show how, from this, all subsequent valuations can in principle be determined. (shrink)

Ethics and mathematics are normally treated independently in philosophical discussions. When comparisons are drawn between problems in the two areas, those comparisons tend to be highly local, concerning just one or two issues. Nevertheless, certain metaethicists have made bold claims to the effect that moral realism is on “no worse footing” than mathematical realism -- i.e. that one cannot reasonably reject moral realism without also rejecting mathematical realism. -/- In the absence of any remotely systematic survey of the relevant arguments, (...) however, the prima facie plausibility of such claims cannot be usefully judged. There is no way to guess whether the few local parallels that have been observed are symptomatic of pervasive ones. What is needed is a general overview of the relevant dialectical landscape – one which serves to suggest the likely extent of commonality between arguments in ethics and arguments in the philosophy of mathematics. -/- In this survey, I offer such an overview. I consider a wide array of arguments for mathematical realism, and against moral realism, and indiacte analogs to each. I argue that, while nothing definitive can be said at this point, the aforementioned bold claims do have significant prima facie plausibility. In particular, parallels between arguments in metaethics and arguments in the philosophy of mathematics seem to be much more systematic than is commonly supposed. (shrink)

In this paper I discuss apparent similarities and differences between moral knowledge and mathematical knowledge, realistically conceived. I argue that many of these are only apparent, while others are less philosophically significant than might be thought. The picture that emerges is surprising. There are definitely differences between epistemological arguments in the two areas. However, these differences, if anything, increase the plausibility of moral realism as compared to mathematical realism. It is hard to see how one might argue, on epistemological grounds, (...) for moral antirealism while maintaining commitment to mathematical realism. But it may be possible to do the opposite. (shrink)

1. Evolutionary Moral Realism. On most contemporary approaches to evolution and ethics, morality is not a real part of the environment in which social and intelligent creatures evolve.1 According to such approaches, certain cooperative behavioural patterns develop, and thus become biologically real, but morality doesn’t become possible until creatures evolve a sophisticated enough cognitive ability to mistake the goals of such behavioural patterns for objective moral values. At a metaethical level, this line of thought has led evolutionary biologists and moral (...) philosophers alike to the conclusion that objective moral values are illusory. At an ethical level, the same line of thought has led most moral philosophers to suppose that evolutionary biology tells us nothing very important about ethics. Ethics is possible because of our evolutionary heritage as cooperative primates, but ethics itself only begins as we humans begin to talk, argue and reason about how we ought to live our lives together. With the standard view, we think morality is tied to cooperative behavioural patterns that.. (shrink)

Moral realism of a paradigmatic sort -- Defending the parallel -- The parity premise -- Epistemic nihilism -- Epistemic expressivism : traditional views -- Epistemic expressivism : nontraditional views -- Epistemic reductionism -- Three objections to the core argument.

The overarching aim of this essay is to argue that moral realists should be "causalists" or claim that moral facts of certain kinds are causally efficacious. To this end, I engage in two tasks. The first is to develop an account of the sense in which moral facts of certain kinds are causally efficacious. After having sketched the concept of what I call a "configuring" cause, I contend that the exercise of the moral virtues is plausibly viewed as a configuring (...) cause. The second is to show that the causalist position I develop can withstand objections inspired by the work of Robert Audi and Jaegwon Kim. (shrink)

The central purpose of this essay is to consider some of the more prominent reasons why realists have rejected the Humean theory of motivation. I shall argue that these reasons are not persuasive, and that there is nothing about being a moral realist that should make us suspicious of Humeanism.

The traditional conception of response-dependence isinadequate because it cannot account for all intuitivecases of response-dependence. In particular, it is unableto account for the response-dependence of (aesthetic, moral, epistemic ...) values. I therefore propose tosupplement the traditional conception with an alternativeone. My claim is that only a combination of the twoconceptions is able to account for all intuitivecases of response-dependence.

Moral progress and some of the conditions under which groups can make it is the focus of this paper. More specifically, I address a problem arising from the use of pluralistic criteria for determining moral progress. Pluralistic criteria can allow for judgments that moral progress has taken place where there is causally related moral regression. Indeed, an otherwise well-argued pluralistic theory put forward by Michelle Moody-Adams allows for such conflicting judgments. I argue, however, that the way in which Moody-Adams handles (...) these conflicts can be made less counterintuitive. Ultimately, I limit the types of moral progress that arise in instances of value conflict. To demonstrate the attractiveness of my revision, I apply it to the content of a symposium on moral progress built around a John Lachs essay. (shrink)

In this essay, I defend a view I call “Robust Realism” about normativity. According to this view, there are irreducibly, perfectly objective, normative truths, that when successful in our normative inquiries we discover rather than create or construct. My argument in support of Robust Realism is modeled after arguments from explanatory indispensability common in the philosophy of science and the philosophy of mathematics. I argue that irreducibly normative truths, though not explanatorily indispensable, are nevertheless deliberatively indispensable, and that this kind (...) of indispensability is just as respectable as the more familiar explanatory kind. Deliberative indispensability, I argue, justifies belief in normative facts, just like the explanatory indispensability of, say, theoretical entities like electrons justifies belief in electrons. In the introduction I characterize the view I will be arguing for and sketch the main argument of this essay. In chapter 1 I draw the analogy between explanatory and deliberative indispensability, and argue that there is no non-question-begging reason to take the former but not the latter seriously. Here I also present the master-argument of the thesis, and clarify the argumentative work that needs to be done by each of the following chapters. In chapter 2 I address the worries of the antirealist who is willing to reject arguments from explanatory indispensability as well. In other words, in this chapter I try to justify the move from indispensability (of whatever kind) to belief. In chapter 3 I develop an account of deliberation that supports the premises about deliberation needed for my master-argument to go through. In chapter 4 I reject some alternative views, showing that none of them can allow for sincere deliberation. In this chapter, in other words, I support the indispensability premise: I argue that it really is impossible to deliberate sincerely without believing in irreducibly normative truths.. (shrink)

Language suggestive of natural law ethics, similar to the Catholic understanding of ethical foundations, is prevalent in a number of disciplines. But it does not always issue in a full-blooded commitment to objective ethics, being undermined by relativist ethical currents. In law and politics, there is a robust conception of "human rights", but it has become somewhat detached from both the worth of persons in themselves and from duties. In education, talk of "values" imports ethical considerations but hints at a (...) subjectivist view of them. In the psychology and sociology of drug use, ethically thin concepts of "harm minimisation" and "selfimage" dominate discussion and distract attention from the virtue of temperance and the training of character. A more forceful assertion of an ethics based on the worth of persons in these cases would be most desirable. Arguments against objectivity in the fundamentals may be replied to by examining the parallel between ethics and the discipline whose objectivity has been least challenged by relativist arguments, mathematics. (shrink)

Talk about ethics involves a great number of different sorts of concepts – rules, virtues, values, outcomes, rights, etc … Ethics is about all those things, but it is not fundamentally about them. Let’s review them with a view to seeing why they are not basic.

The teaching of the Aquinas Academy in its first thirty years was based on the scholastic philosophy of Thomas Aquinas, then regarded as the official philosophy of the Catholic Church. That philosophy has not been so much heard of in the last thirty years, but it has a strong presence below the surface. Its natural law theory of ethics, especially, still informs Vatican pronouncements on moral topics such as contraception and euthanasia. It has also been important in Australia in the (...) High Court’s deliberations on the Mabo case. It is argued that some officially-sanctioned deductions on particular cases have not been correct, but that any attempt to do without a natural law foundation of ethics would throw out the baby with the bathwater. The sense of the basic objective worth of persons that is the centre of natural law ethics is essential to any ethics better than a simple “might is right” approach. (shrink)

People support ethical antirealism with various arguments. Gilbert Harman thinks if a property of goodness existed, it would have detectable effects on objects that have it. However, Harman reasons, the good has no such detectable effects. Internalists think if good objects had some goodness property, that property would bond to desire and action in a way inconsistent with ethical realism. I defend ethical realism from the two arguments. I explain how good can both name a property and how objects with (...) that property might dispose people to seek them. This explanation of the good's magnetism provides a reply to Harman. (shrink)

Against Hume and Epicurus I argue that our selection of pleasure, pain and other objects as our ultimate ends is guided by reason. There are two parts to the explanation of our attraction to pleasure, our aversion to pain, and our consequent preference of pleasure to pain: 1. Pleasure presents us with reason to seek it, pain presents us reason to avoid it, and 2. Being intelligent, human beings (and to a degree, many animals) are disposed to be guided by (...) reason, and hence by what there is reason to choose, seek, and prefer, when they act. (shrink)

Peter Hare's review of Sami Pihlstrom's book.

Conventional wisdom has it that evolution makes a sham of morality, even if morality is an adaptation. I disagree. I argue that our best current adaptationist theory of meaning offers objective truth conditionsfor signaling systems of all sorts. The objectivity is, however, relative to species – specifically to the adaptive history of the signaling system in question. While evolution may not provide the kind of species independent objective standards that (e.g.) Kantians desire, this should be enough for the practical work (...) of justifying our confidence in the objectivity of moral standards. If you believe morality is an adaptation, you should be a moral realist. (shrink)

The question of moral realism—whether our ethical beliefs rest on some objective foundation—is one that mattered as much to Aristotle as it does to us today, and his writings on this topic continue to provide inspiration for the contemporary debate. This volume of essays expands the fruitful conversation among scholars of ancient philosophy and contemporary ethical theorists on this question and related issues such as the virtues, justice, and Aristotle’s theory of tragedy.The distinguished contributors to this volume enrich and clarify (...) both Aristotle’s views and the contemporary debates. This book makes an important contribution to both topics, and it will be essential reading for all philosophers and classicists with an interest in moral philosophy and Greek ethics. (shrink)

This paper will focus on my conception of the nature of morality, which I call intuitionism. My conception is inspired in large part by earlier intuitionists (Moore, Ross, and Prichard), though I do not claim they would all agree exactly with everything I say.

In a recent article, William F. Harms (2000) argues in a novel way for a form of moral realism. He does not actually argue that moral realism is true, but rather that if morality is the product of natural selection.

This critical survey of recent work on Kant's doctrine of the fact of reason and his doctrine of the practical postulates (of freedom, God, and immortality) assesses the implications of these doctrines for the debate about realism and antirealism in Kant's moral philosophy. Section 1 briefly surveys some salient considerations from the first Critique and Groundwork. In section 2, I argue that recent work on the role, content, "factual" nature, and epistemic status of the fact of reason does not support (...) an anti-realist interpretation of Kant's ethics. In section 3, I argue that recent work on the derivation and epistemic and ontological status of the practical postulates does not support an anti-realist interpretation of Kant's ethics. (shrink)

Kant famously insisted that “the idea of the will of every rational being as a universally legislative will” is the supreme principle of morality. Recent interpreters have taken this emphasis on the self-legislation of the moral law as evidence that Kant endorsed a distinctively constructivist conception of morality according to which the moral law is a positive law, created by us. But a closer historical examination suggests otherwise. Kant developed his conception of legislation in the context of his opposition to (...) theological voluntarist accounts of morality and his engagement with conceptions of obligation found in his Wolffian predecessors. In order to defend important claims about the necessity and immediacy of moral obligation, Kant drew and refined a distinction between the legislation and authorship of the moral law in a way that precludes standard theological voluntarist theories and presents an obstacle to recent constructivist interpretations. A correct understanding of Kant's development and use of this distinction reveals that his conception of legislation leaves little room for constructivist moral anti-realism. (shrink)

This paper concerns a prima facie tension between the claims that (a) agents have normative reasons obtaining in virtue of the nature of the options that confront them, and (b) there is a non-trivial connection between the grounds of normative reasons and the upshots of sound practical reasoning. Joint commitment to these claims is shown to give rise to a dilemma. I argue that the dilemma is avoidable on a response dependent account of normative reasons accommodating both (a) and (b) (...) by yielding (a) as a substantial constraint on sound practical reasoning. This fact is shown to have significance for the contemporary dialectic between moral realists and their opponents. (shrink)

In this paper I construct Confucian moral realism as a metaethical theory that is compatible with, or even derivable from, traditional Confucianism. The paper is at once interpretative and constructive. In my analysis, Confucians can establish the realist's claims on moral properties because they embrace the view of a moralistic universe. Moral properties in Confucian ethics not only are presented as objective, naturalistic properties, but also are seen as 'causally efficacious'. There are several theses commonly endorsed by contemporary moral realists. (...) I will explain how many of the remarks by Confucius, Mencius, in Yijing, The Great Learning and The Doctrine of the Mean can be understood as implicit endorsements of these theses. I will also analyze the theses specific to Confucian moral realism. The paper will end with a brief defense of this form of realism. (shrink)

We discuss the implications of the findings reported in the target article for moral theory, and argue that they represent a clear and genuine case of fundamental moral disagreement. As such, the findings support a moderate form of moral anti-realism – the position that, for some moral issues, there is no fact of the matter about what is right and wrong.

In this paper, I develop a neglected puzzle for the moral realist. I then canvass some potential responses. Although I endorse one response as the most promising of those I survey, my primary goal is to make vivid how formidable the puzzle is, as opposed to offering a definitive solution.

This chapter surveys work in meta-ethics in the past fifty years which explicitly deals with issues associated with evil. It discusses two examples from secular discussions: the argument developed by Gilbert Harman on the explanatory role of moral facts, and the argument developed by Gilbert Harman and John Doris on the empirical inadequacy of the virtues. The chapter then turns to two topics related to theistic meta-ethics: the problem of evil and moral realism, and theological voluntarism and evil.

The study of morality continues to flourish in contemporary philosophy. As the chapters of this Companion illustrate, new and exciting work is being done on a wide range of topics from the objectivity of morality to the relationship between morality and religious, biological, and feminist concerns. Along with this vast amount of work has come a proliferation of technical terminology and competing positions. The goal of this chapter is to provide an overview of the terrain in contemporary ethics.

In this paper, I hope to provide an account of the conditions of moral realism whereby there are still significant metaphysical commitments made by the realist which set the view apart as a distinct position in the contemporary meta-ethical landscape. In order to do so, I will be appealing to a general account of what it is for realism to be true in any domain of experience, whether it be realism about universals, realism about unobservable scientific entities, realism about artifacts, (...) and so forth. (shrink)

Due largely to the work of Mark Murphy and Philip Quinn, divine will theory has emerged as a legitimate alternative to divine command theory in recent years. As an initial characterization, divine will theory is a view of deontological properties according to which, for instance, an agent S‟s obligation to perform action A in circumstances C is grounded in God‟s will that S A in C. Characterized this abstractly, divine will theory does not specify which kind of mental state is (...) supposed to ground S‟s obligation; it could be God‟s desires, beliefs, intentions, or emotions. My purpose here is not to challenge this view. Rather, I want to examine the decision by Murphy and Quinn to base their version of divine will theory on God‟s intentions, and argue that this may have been an unwise move. As an alternative, I suggest that those who are initially attracted to divine will theory would be better served to develop the view with a focus on God‟s desires rather than intentions. (shrink)

My initial hope when I first saw Miller’s book was that here at least would be a work which satisfies the long standing need for a comprehensive introduction to contemporary metaethics which is accessible enough to be employed in advanced undergraduate courses and introductory graduate seminars. This hope was only partially realized, however, as Miller ends up oscillating between clear presentations of extant debates in the recent literature and his own extended attempts to determine where the truth of the matter (...) lies. The result is an interesting book that likely will appeal both to those looking for a classroom text in metaethics as well as to experts on the relevant issues. (shrink)

The aim of William Casebeer’s book is ‘to show that, theoretically speaking, there is no reason to rule out a scientific naturalized ethics tout court, and that, practical speaking, by taking into account recent developments in evolutionary biology and the cognitive sciences, the outlines of one promising form of such an ethics can be sketched’ (p. 1-2). The result is an interesting treatment of a wide variety of issues at the intersection of cognitive science, meta-ethics, normative theory, and evolutionary psychology, (...) a treatment that is often suggestive but also frequently lacking in detailed argumentation. (shrink)

Much of the literature in contemporary analytic metaethics has grown rather stale – the range of possible positions seems to have been exhaustively delineated, and most of the important arguments on all sides have been clearly articulated and evaluated. In order to advance discussion in this area, I examine more fundamental issues about the nature of agency. In my view, the heart of what it is to exhibit intentional agency in the world is to identify with the relevant components of (...) practical reasoning from the first person perspective. Chapter one attempts to arrive at sufficient conditions for desire identification by examining the structure of instrumental practical reasoning. But it turns out that this story about identification cannot be told until we first have available a separate account of norm identification. The best way of developing this latter account is by understanding the phenomenon of first person volitional impossibility. With the resources in hand from the first two chapters, we can articulate sufficient conditions in chapter three for desire, norm, and action identification, as well as critically evaluate rival hierarchical views. Finally, chapter four is devoted to a preliminary consideration of our sense of our own wills as free. (shrink)

I criticize the following three arguments for moral objectivism. 1. Since we assess moral statements, we can arrive at some moral truths (Thomson, 2006). 2. One culture can be closer to truths than another in moral matters because the former can be closer to truths than the latter in scientific matters (Pojman, 2008). 3. A moral judgment is shown to be true when it is backed up by reason (Rachels and Rachels, 2010). Finally, I construct a dilemma against the view (...) that there are moral truths and we can move toward them. (shrink)

In a recent paper, Alvin Plantinga has argued that there is good reason to think that naturalism and moral realism are incompatible. He has done so by arguing that the most important argument for the compatibility of these two theses, which has been provided by Frank Jackson, fails and that any other argument that serves the same purpose is likely to fail for the same reason. His argument against the compatibility of naturalism and more realism, then, is indirect: he argues (...) against it by refuting the most important argument for it. In this paper, I argue that Plantinga’s argument is unconvincing for at least two reasons. First, Jackson’s argument can be revised in such a way that it meets Plantinga’s worry. Second, there is another way of arguing for the compatibility of two propositions which Plantinga does not consider. If the naturalist takes this alternative route, she does not face the problem identified by Plantinga. I thus show not only that Plantinga’s argument does not count against the compatibility of naturalism and moral realism, but that there is even good reason to think that naturalism and moral realism are in fact compatible. (shrink)

Abstracts The aim of the paper is to propose an alternative model to realist and non-cognitive explanations of the rule-guided use of thick ethical concepts and to examine the implications that may be drawn from this and similar cases for our general understanding of rule-following and the relation between criteria of application, truth and correctness. It addresses McDowell’s non-cognitivism critique and challenges his defence of the entanglement thesis for thick ethical concepts. Contrary to non-cognitivists, however, I propose to view the (...) relation between the two terms of the entanglement as resulting from the satisfaction of a previously applied moral function. This is what I call a “Three-Fold Model”. (shrink)

A recent account of the meaning of 'real' leads to a view of what anti-realism should be that resembles fictionalism, while not being committed to fictionalism as such or being subject to some of the more obvious objections to that view. This account of anti-realism explains how we might 'make up' what is true in areas such as mathematics or ethics, and yet these made-up truths are resistant to alterations, even by our collective decisions. Finally it is argued that the (...) sort of anti-realism suggested explains the appearance that the ethical domain supervenes on the naturalistic. (shrink)

"This book is a significant contribution to the analytic study of ethics, to the history of ethics, and to the growing field of philosophical psychology.

While Iris Murdoch lived, Charles Taylor found philosophers as yet ‘too close’ to her rich philosophical contribution to see its true importance (Taylor 1996: 3). Twelve years from her death, Iris Murdoch, Philosopher is the first collection of essays on Murdoch’s philosophy edited by a philosopher, for a readership in academic philosophy. The collection is not yet the fulfilment of Taylor’s prophecy, but has the energy of a giant leap.

In this paper I discuss Taylor's criticism of contemporary moral philosophy and the role which this plays in his wider account of the development of Western moral consciousness, an account which I compare with Hans Blumenberg's The Legitimacy of the ModernAge. While I endorse Taylor's rejection of ?naturalism?, I deny that this entails the rejection of non?realism and I maintain that, indeed, the non?realist conception of a social foundation for morality represents the most cogent response to the contemporary dilemmas Taylor (...) identifies. (shrink)

Précis of Slaves of the Passions Content Type Journal Article DOI 10.1007/s11098-010-9658-1 Authors Mark Schroeder, University of Southern California, Los Angeles, CA USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.

In Thinking How to Live, Allan Gibbard claims that expressivists can vindicate realism about moral discourse. This paper argues that Gibbard’s expressivism does not provide such a vindication.

"The arc of the moral universe is long but it bends towards justice." (Martin Luther King) -/- A moral explanation is an explanation of a particular or type of event (or fact or state of affairs) that features moral terms in the explaining phrase. Here are some examples. First, one way of the above quote is as the claim that, in the broad sweep of history, societies tend toward more just institutions, and that they do so precisely because these institutions (...) are just. This is a moral explanation of social development. Second, historians might claim that “The injustice of slavery contributed to its demise”: this is a moral explanation of a historical event. Third, I might say that “I believe that Hitler was morally depraved because he was morally depraved”: this is a moral explanation of a moral belief. Finally, philosophers sometimes say things like “In the original Trolley case, it is morally right to flick the switch, because this will lead to the morally best outcome”: this is a moral explanation of a particular moral fact. -/- The issue of the availability of moral explanations of these types is relevant to both normative ethics and metaethics. In normative ethics the availability of moral explanations is bound up with the possibility of general normative theories. In metaethics the issue of moral explanations is closely tied to the doctrine of moral realism. In what follows I first trace the relevance of moral explanations to normative ethics and metaethics, before considering some examples in detail. (shrink)

Many philosophers argue that the face-value of moral practice provides presumptive support to moral realism. This paper analyses such arguments into three steps. (1) Moral practice has a certain face-value, (2) only realism can vindicate this face value, and (3) the face-value needs vindicating. Two potential problems with such arguments are discussed. The first is taking the relevant face-value to involve explicitly realist commitments; the second is underestimating the power of non-realist strategies to vindicate that face-value. Case studies of each (...) of these errors are presented, drawn from the writings of Shafer-Landau, Brink and McNaughton, and from recent work in experimental metaethics. The paper then considers weak presumptive arguments, according to which both realist and non-realist vindications of moral practice are possible, but the realist vindications are more natural. It is argued that there is no sense of ‘natural’ available that can make these arguments work. The conclusion is that all extant presumptive arguments for moral realism fail. (shrink)

In this paper I argue that the explanationist argument in favour of moral realism fails. According to this argument, the ability of putative moral properties to feature in good explanations provides strong evidence for, or entails, the metaphysical claims of moral realism. Some have rejected this argument by denying that moral explanations are ever good explanations. My criticism is different. I argue that even if we accept that moral explanations are (sometimes) good explanations the metaphysical claims of realism do not (...) follow. (shrink)

This paper defends moral realism against Sharon Street’s “Darwinian Dilemma for Realist Theories of Value” (this journal, 2006). I argue by separation of cases: From the assumption that a certain normative claim is true, I argue that the first horn of the dilemma is tenable for realists. Then, from the assumption that the same normative claim is false, I argue that the second horn is tenable. Either way, then, the Darwinian dilemma does not add anything to realists’ epistemic worries.

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The familiar argument from disagreement has been an important focal point of discussion in contemporary meta-ethics. Over the past decade, there has been an explosion of interdisciplinary work between philosophers and psychologists about moral psychology. Working within this trend, John Doris and Alexandra Plakias have made a tentative version of the argument from disagreement on empirical grounds. Doris and Plakias present empirical evidence in support of premise 4, that ethics is beset by fundamental disagreement. They examine Richard Brandt on Hopi (...) ethics and, especially, Richard E. Nisbett & Dov Cohen on cultures of honor to make a prima facie version of this case. This raises important questions. Are Doris and Plakias correct that there is even a prima facie empirical basis for moral anti-realism? What sort of empirical contribution can be made to such debates in meta-ethics? I argue that we should have reservations about the prospects of empirical contributions to the argument from disagreement. Specifically, before empirical results from psychology can be used to offer conclusions about meta-ethical issues, more careful attention must be paid to normative ethics, and especially to normative theory. There are two parts to this position. First, there is good reason to think that the evidence we currently have about moral disagreement is irrelevant to the meta-ethical debate. Second, the relevant evidence is useless for meta-ethical purposes on its own. Instead, it must be combined with normative theorizing about value pluralism. (shrink)

(No abstract is available for this citation).

This is a review essay about Russ Shafer-Landau's Moral Realism. In Moral Realism, Russ Shafer-Landau divides cognitivist moral theories between realist and constructivist versions, where constructivists characterize morality as necessarily connected to the responses of agents under some conditions. This division is misleading; some constructivist or response-invoking characterizations of ethics are fully realist. We need not deny that reasons must be able to motivate rational agents in order to vindicate realism. Rationalists such as Shafer-Landau are committed to the truth of (...) response invoking necessary biconditionals connecting morality and reasons. Furthermore, reasons must be capable of governing the choices of rational agents. Thus moral judgements must be capable of motivating agents. (shrink)

This is a review of Christian Illies: The Grounds of Ethical Judgement: New Transcendental Arguments in Moral Philosophy (Clarendon Press, 2003).

In this article, I reply to the comments that Richard Holton, Peter Railton, and James Lenman have made on my 2007 book "The Nature of Normativity".

Evolutionary debunkers of morality hold this thesis: If S’s moral belief that P can be given an evolutionary explanation, then S’s moral belief that P is not knowledge. In this paper, I debunk a variety of arguments for this thesis. I first sketch a possible evolutionary explanation for some human moral beliefs. Next, I explain how, given a reliabilist approach to warrant, my account implies that humans possess moral knowledge. Finally, I examine the debunking arguments of Michael Ruse, Sharon Street, (...) and Richard Joyce. I draw on the account of moral knowledge sketched earlier to illustrate how these arguments fail. -/- . (shrink)

In a recent issue of this journal, Jorn Sonderholm presents two main criticisms of my 2008 case for a diachronic view of base property exemplification in metaethics. This essay contends that neither of Sonderholm’s criticisms hit their mark, and that there are additional reasons to adopt a diachronic view of base property exemplification. Thus, the case for a diachronic view of base property exemplification in metaethics is stronger than previously thought.

In this essay I distinguish between a synchronic view of base property exemplification and a diachronic one. I argue that only a diachronic view of base property exemplification can substantiate a ban on morally mixed worlds. I then argue that one of Robert Mabrito’s recent criticisms of Russ Shafer-Landau’s moral realism fails on either a synchronic or a diachronic view.