Andrew Chignell Cornell University
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I work at Cornell University and write mostly on early modern philosophy (especially Kant).
My works
41 items found.
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  1. Andrew Chignell, Terence Cuneo & Matthew Halteman (2015). Philosophy Comes to Dinner: Arguments on the Ethics of Eating. Routledge.
    First published in 2014. Routledge is an imprint of Taylor & Francis, an informa company.
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  2. Kimberly Brewer & Andrew Chignell (2014). Kant's Anatomy of Evil. British Journal for the History of Philosophy 22 (2):393-397.
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  3. Andrew Chignell (2014). Can Kantian Laws Be Broken? Res Philosophica 91 (1):103-121.
    In this paper I explore Kant’s critical discussions of the topic of miracles (including the important but neglected fragment from the 1780s called “On Miracles”) in an effort to answer the question in the title. Along the way I discuss some of the different kinds of “laws” in Kant’s system, and also the argument for his claim that, even if empirical miracles do occur, we will never be in a good position to identify instances of them. I conclude with some (...)
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  4. Andrew Chignell (2014). Kant and the 'Monstrous' Ground of Possibility. Kantian Review 19 (1):53-69.
    I reply to recent criticisms by Uygar Abaci and Peter Yong, among others, of my reading of Kant's pre-Critical of God's existence, and of its fate in the Critical period. Along the way I discuss some implications of this debate for our understanding of Kant's modal metaphysics and modal epistemology generally.
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  5. Andrew Chignell (2013). Ogilby, Milton, Canary Wine, and the Red Scorpion: Another Look at Kant's Deduction of Taste. In Dina Emundts (ed.), Self, World, and Art. Walter De Gruyter. 261-282.
    An effort to expand and defend aspects of my earlier reading of the Deduction of Taste. The Red Scorpion is just for fun. -/- .
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  6. Andrew Chignell (2013). Prolegomena to Any Future Non-Doxastic Religion. Religious Studies 48 (2):195-207.
    A discussion of the relationship between religion and belief, in the context of an engagement with J.L. Schellenberg's recent "Prolegomena." I suggest that there may be an authentic way of being "religious" without having full-blown religious belief. -/- .
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  7. Andrew Chignell (2013). Rational Hope, Moral Order, and the Revolution of the Will. In Eric Watkins (ed.), Divine Order, Human Order, and the Order of Nature.
    In this paper I sketch out one of the most important conditions on rational hope, and argue that Kant embraced a version of it. I go on to suggest that we can use this analysis to solve a longstanding 'conundrum' in Kant's ethics and religion regarding the nature of the individual moral revolution. -/- .
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  8. Andrew Chignell & Peter Gilgen (2013). Neo-Kantianism in Contemporary Philosophy. [REVIEW] Notre Dame Philosophical Reviews.
    A review of a volume on Neo-Kantianism edited by Rudolf Makkreel and Sebastian Luft. -/- .
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  9. Andrew Chignell (2012). Introduction: On Defending Kant at the AAR. Faith and Philosophy 29 (2):144-150.
    I briefly describe the unusually contentious author-meets-critics session that was the origin of the book symposium below. I then try to situate the present symposium within broader contemporary scholarship on Kant. -/- .
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  10. Andrew Chignell (2012). Kant, Real Possibility, and the Threat of Spinoza. Mind 121 (483):635-675.
    In the first part of the paper I reconstruct Kant’s proof of the existence of a ‘most real being’ while also highlighting the theory of modality that motivates Kant’s departure from Leibniz’s version of the proof. I go on to argue that it is precisely this departure that makes the being that falls out of the pre-critical proof look more like Spinoza’s extended natura naturans than an independent, personal creator-God. In the critical period, Kant seems to think that transcendental idealism (...)
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  11. Andrew Chignell (2012). Review: Lehner, Kants Vorsehungskonzept Auf Dem Hintergrund der Deutschen Schulphilosophie Und -Theologie. [REVIEW] Journal of the Philosophy of History 6 (1):143-147.
  12. Andrew Chignell & Matthew C. Halteman (2012). Religion and the Sublime. In Timothy M. Costelloe (ed.), The Sublime: From Antiquity to the Present. Cambridge.
    An effort to lay out a kind of taxomony of conceptual relations between the domains of the sublime and the religious. Warning: includes two somewhat graphic images. -/- .
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  13. Andrew Chignell & Dean Zimmerman (2012). Review: Saving God From Saving God. [REVIEW] Books and Culture 15 (3).
    Mark Johnston’s book, Saving God (Princeton University Press, 2010) has two main goals, one negative and the other positive: (1) to eliminate the gods of the major Western monotheisms (Judaism, Christianity, and Islam) as candidates for the role of “the Highest One”; (2) to introduce the real Highest One, a panentheistic deity worthy of devotion and capable of extending to us the grace needed to transform us from inwardly-turned sinners to practitioners of agape. In this review, we argue that Johnston’s (...)
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  14. Andrew Chignell (2011). Causal Refutations of Idealism Revisited. Philosophical Quarterly 61 (242):184-186.
    Causal refutations of external-world scepticism start from our ability to make justified judgements about the order of our own experiences, and end with the claim that there must be perceptible external objects, some of whose states can be causally correlated with that order. In a recent paper, I made a series of objections to this broadly Kantian anti-sceptical strategy. Georges Dicker has provided substantive replies on behalf of a version of the causal refutation of idealism. Here I offer a few (...)
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  15. Andrew Chignell (2011). Real Repugnance and Our Ignorance of Things-in-Themselves: A Lockean Problem in Kant and Hegel. Internationales Jahrbuch des Deutschen Idealismus 7:135-159.
    Kant holds that in order to have knowledge of an object, a subject must be able to “prove” that the object is really possible—i.e., prove that there is neither logical inconsistency nor “real repugnance” between its properties. This is (usually) easy to do with respect to empirical objects, but (usually) impossible to do with respect to particular things-in-themselves. In the first section of the paper I argue that an important predecessor of Kant’s account of our ignorance of real possibility can (...)
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  16. Timothy M. Costelloe & Andrew Chignell (2011). A Dialogue Concerning Aesthetics and Apolaustics. Journal of Scottish Philosophy 9 (1):v-xvi.
    A debate between two aestheticians concerning the relative influence of Scottish and German philosophers on the contemporary discipline. -/- .
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  17. Andrew Chignell (2010). Causal Refutations of Idealism. Philosophical Quarterly 60 (240):487-507.
    In the ‘Refutation of Idealism’ chapter of the first Critique, Kant argues that the conditions required for having certain kinds of mental episodes are sufficient to guarantee that there are ‘objects in space’ outside us. A perennially influential way of reading this compressed argument is as a kind of causal inference: in order for us to make justified judgements about the order of our inner states, those states must be caused by the successive states of objects in space outside us. (...)
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  18. Andrew Chignell (2010). Kant Between the Wars: A Reply to Hohendahl. Philosophical Forum 41 (1):41-49.
    A critique of Peter Hohendahl's account of the fate of Kantianism and Neo-Kantianism in the interwar period. -/- .
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  19. Andrew Chignell (2010). Real Repugnance and Belief About Things-in-Themselves: A Problem and Kant's Three Solutions. In James Krueger & Benjamin Bruxvoort Lipscomb (eds.), Kant's Moral Metaphysics. Walter DeGruyter.
    Kant says that it can be rational to accept propositions on the basis of non-epistemic or broadly practical considerations, even if those propositions include “transcendental ideas” of supersensible objects. He also worries, however, about how such ideas (of freedom, the soul, noumenal grounds, God, the kingdom of ends, and things-in-themselves generally) acquire genuine positive content in the absence of an appropriate connection to intuitional experience. How can we be sure that the ideas are not empty “thought-entities (Gedankendinge)”—that is, speculative fancies (...)
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  20. Andrew Chignell (2010). The Devil, The Virgin, and the Envoy: Symbols of Moral Struggle in Religion II.2. In Otfried Hoeffe (ed.), Klassiker Auslegen: Religion innerhalb der Grenzen der blossen. Akademie Verlag.
  21. Andrew Chignell, The Ethics of Belief. Stanford Encyclopedia of Philosophy.
    The “ethics of belief” refers to a cluster of questions at the intersection of epistemology, philosophy of mind, psychology, and ethics. The central question in the debate is whether there are norms of some sort governing our habits of belief formation, belief maintenance, and belief relinquishment. Is it ever or always morally wrong (or epistemically irrational, or imprudent) to hold a belief on insufficient evidence? Is it ever or always morally right (or epistemically rational, or prudent) to believe on the (...)
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  22. Andrew Chignell & Colin McLear (2010). Three Skeptics and the Critique. [REVIEW] Philosophical Books 51 (4):228-244.
    A long critical notice of Michael Forster's recent book, "Kant and Skepticism." We argue that Forster's characterization of Kant's response to skepticism is both textually dubious and philosophically flawed. -/- .
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  23. Andrew Chignell & Derk Pereboom (2010). Kant's Theory of Causation and its Eighteenth-Century German Background. Philosophical Review 119 (4):565-591.
    This critical notice highlights the important contributions that Eric Watkins's writings have made to our understanding of theories about causation developed in eighteenth-century German philosophy and by Kant in particular. Watkins provides a convincing argument that central to Kant's theory of causation is the notion of a real ground or causal power that is non-Humean (since it doesn't reduce to regularities or counterfactual dependencies among events or states) and non-Leibnizean because it doesn't reduce to logical or conceptual relations. However, we (...)
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  24. Andrew Chignell (2009). 'As Kant Has Shown:' Analytic Theology and the Critical Philosophy. In M. Rea & O. Crisp (eds.), Analytic Theology. Oxford University Press. 116--135.
    On why Kant may not have shown what modern theologians often take him to have shown. -/- .
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  25. Andrew Chignell (2009). Are Supersensibles Really Possible? The Evidential Role of Symbols. In V. Rhoden, T. Terra & G. Almeida (eds.), Recht und Frieden in der Philosophie Kants. DeGruyter.
    Kant on how certain experiences might give us considerations counting in favor of the real possibility of certain things. -/- .
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  26. Andrew Chignell (2009). Descartes on Sensation: A Defense of the Semantic-Causation Model. Philosophers' Imprint 9 (5):1-22.
    Descartes's lack of clarity about the causal connections between brain states and mental states has led many commentators to conclude that he has no coherent account of body-mind relations in sensation, or that he was simply confused about the issue. In this paper I develop what I take to be a coherent account that was available to Descartes, and argue that there are both textual and systematic reasons to think that it was his considered view. The account has brain states (...)
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  27. Andrew Chignell (2009). Kant, Modality, and the Most Real Being. Archiv für Geschichte der Philosophie 91 (2):157-192.
    Kant's speculative theistic proof rests on a distinction between “logical” and “real” modality that he developed very early in the pre-critical period. The only way to explain facts about real possibility, according to Kant, is to appeal to the properties of a unique, necessary, and “most real” being. Here I reconstruct the proof in its historical context, focusing on the role played by the theory of modality both in motivating the argument (in the pre-critical period) and, ultimately, in undoing it (...)
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  28. Andrew Chignell (2008). On Going Back to Kant. Philosophical Forum 39 (2):109-124.
    A broad overview of the NeoKantian movement in Germany, written as an introduction to a series of essays about that movement. -/- .
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  29. Andrew Chignell (2008). NeoKantian Philosophies of Science: Cassirer, Kuhn, and Friedman. Philosophical Forum 39 (2):253-262.
    A description and critique of aspects of Michael Friedman's latter day NeoKantian program in the philosophy of science. -/- .
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  30. Andrew Chignell (2007). Belief in Kant. Philosophical Review 116 (3):323-360.
    Most work in Kant’s epistemology focuses on what happens “upstream” from experience, prior to the formation of conscious propositional attitudes. By contrast, this essay focuses on what happens "downstream": the formation of assent (Fuerwahrhalten) in its various modes. The mode of assent that Kant calls "Belief" (Glaube) is the main topic: not only moral Belief but also "pragmatic" and "doctrinal" Belief as well. I argue that Kant’s discussion shows that we should reject standard accounts of the extent to which theoretical (...)
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  31. Andrew Chignell (2007). Kant's Concepts of Justification. Noûs 41 (1):33–63.
    An essay on Kant's theory of justification, where by “justification” is meant the evaluative concept that specifies conditions under which a propositional attitude is rationally acceptable with a moderate-to-high degree of confidence. Kant employs both epistemic and non-epistemic concepts of justification: an epistemic concept of justification sets out conditions under which a propositional attitude is rationally acceptable with a moderate-to-high degree of confidence and a candidate (if true and Gettier-immune) for knowledge. A non-epistemic concept of justification, by contrast, sets out (...)
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  32. Andrew Chignell (2007). Kant on the Normativity of Taste: The Role of Aesthetic Ideas. Australasian Journal of Philosophy 85 (3):415 – 433.
    For Kant, the form of a subject's experience of an object provides the normative basis for an aesthetic judgement about it. In other words, if the subject's experience of an object has certain structural properties, then Kant thinks she can legitimately judge that the object is beautiful - and that it is beautiful for everyone. My goal in this paper is to provide a new account of how this 'subjective universalism' is supposed to work. In doing so, I appeal to (...)
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  33. Andrew Chignell (2007). Review of Georges Dicker, Kant's Theory of Knowledge. [REVIEW] Philosophical Review 116 (2):307-309.
  34. Andrew Chignell (2006). Beauty as a Symbol of Natural Systematicity. British Journal of Aesthetics 46 (4):406-415.
    I examine Kant's claim that a relation of symbolization links judgments of beauty and judgments of ‘systematicity’ in nature (that is, judgments concerning the ordering of natural forms under hierarchies of laws). My aim is to show that the symbolic relation between the two is, for Kant, much closer than many commentators think: it is not only the form but also the objects of some of our judgments of taste that symbolize the systematicity of nature. -/- .
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  35. Andrew Chignell (2006). Review: Moore, Noble in Reason, Infinite in Faculty: Themes and Varitation in Kant's Moral and Religious Philosophy. [REVIEW] Philosophical Review 115 (1):118-121.
  36. Andrew Chignell (2004). Review of H.J. Glock (Ed), Strawson and Kant. [REVIEW] Notre Dame Philosophical Reviews 2004 (8).
  37. Andrew Chignell (2003). Accidentally True Belief and Warrant. Synthese 137 (3):445 - 458.
    The Proper Functionist account of warrant – like many otherexternalist accounts – is vulnerable to certain Gettier-style counterexamples involving accidentally true beliefs. In this paper, I briefly survey the development of the account, noting the way it was altered in response to such counterexamples. I then argue that Alvin Plantinga's latest amendment to the account is flawed insofar as it rules out cases of true beliefs which do intuitively strike us as knowledge, and that a conjecture recently put forward by (...)
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  38. Andrew Chignell (2001). Infant Suffering Revisited. Religious Studies 37 (4):475-484.
    I respond to two sets of objections to my characterization of infant suffering and the problem that it presents to traditional theism. My main theses were that infant suffering to death is not ‘horrendous’ in the technical sense defined, but that a good God still needs to "balance off" rather than "defeat" such suffering. David Basinger, on the other hand, claims that some infant suffering should be considered horrendous, while Nathan Nobis suggests that such suffering must be defeated rather than (...)
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  39. Andrew Chignell (1999). The Problem of Particularity in Kant's Aesthetic Theory. In Kevin A. Stoehr (ed.), The Proceedings of the Twentieth World Congress of Philosophy. 197-208.
    An early version of "Kant on the Normativity of Taste" above. -/- .
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  40. Andrew Chignell (1998). The Problem of Infant Suffering. Religious Studies 34 (2):205-217.
    The problem of infant suffering and death is often regarded as one of the more difficult versions of the problem of evil (see Ivan Karamazov), especially when one considers how God can be thought good to infant victims by the infant victims. In the first section of this paper, I examine two recent theodicies that aim to solve this problem but (I argue) fail. In the second section, I suggest that the only viable approach to the problem rejects the idea (...)
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  41. Andrew Chignell (1997). Ockham on Mind-World Relations: What Sort of Nominalism? Eidos 14 (1):11-28.
    (Warning: juvenalia from a grad student journal!). On whether Ockham's nominalism is really nominalistic and whether it faces some of the same problems as later nominalisms. -/- .
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