Online research in philosophy

It has been argued that deflationary theories of truth stumble over the normativity of truth. This paper maintains that the normativity objection does not pose problems to at least one version of deflationism, minimalism. The rest of the paper discusses truth-related norms, showing that either they do not hold or they are not troublesome for deflationism.

It is common to base an inferential semantics on a social, normative pragmatics, thus conceiving meaning as consisting in certain normative relations (Wittgenstein, Sellars, Brandom). This position faces a trilemma, which is of wider application, concerning all normative statements: (1) Normative statements are true or false. Regarding a certain normative statement as true does not imply that it is true, not even if a whole community takes the statement in question to be true (cognitivism). (2) There are no normative entities in the world that make normative statements true (naturalism). (3) It is not possible to deduce normative statements from descriptive statements (naturalistic fallacy). Each of these principles is well grounded considered in isolation, but their conjunction is inconsistent. We have to give up one of these principles. I shall argue in favour of abandoning (3) and outline a naturalistic account of the normative relations that constitute meaning in an inferentialist perspective, while preserving the objectivity of meaning.

[David Papineau] This paper disputes the common assumption that the normativity of conceptual judgement poses a problem for naturalism. My overall strategy is to argue that norms of judgement derive from moral or personal values, particularly when such values are attached to the end of truth. While there are philosophical problems associated with both moral and personal values, they are not special to the realm of judgement, nor peculiar to naturalist philosophies. This approach to the normativity of judgement is made possible by naturalist views of truth, that is, views which do not presuppose normativity in explaining truth. /// [Julia Tanney] This paper attempts to describe why it is not possible to account for normative phenomena in non-normative terms. It argues that Papineau's attempt to locate norms of judgement 'outside' content, grounded in an individual's desires or reasons, mislocates the normativity that is thought to resist appropriation within a 'world that conceives nature as the realm of law'. It agrees, however, that a theory of content that locates norms 'inside' content will not be forthcoming-at least if this is to require fashioning the norms that in some sense govern judgment or thought into individually necessary conditions for contentful states.

Normative links have been considered a problem for reductionist theories of mind, primarily because of lack of isomorphism between intentional and non-intentional conceptual schemes. The paper suggests a more radical tension between normative rationality and scientific naturalism. Normative explanations involve the recognition that agents are also subjects of experience. The distinctive form of intelligibility they bestow requires engagement with such subjectivity.

[David Papineau] This paper disputes the common assumption that the normativity of conceptual judgement poses a problem for naturalism. My overall strategy is to argue that norms of judgement derive from moral or personal values, particularly when such values are attached to the end of truth. While there are philosophical problems associated with both moral and personal values, they are not special to the realm of judgement, nor peculiar to naturalist philosophies. This approach to the normativity of judgement is made possible by naturalist views of truth, that is, views which do not presuppose normativity in explaining truth. /// [Julia Tanney] This paper attempts to describe why it is not possible to account for normative phenomena in non-normative terms. It argues that Papineau's attempt to locate norms of judgement 'outside' content, grounded in an individual's desires or reasons, mislocates the normativity that is thought to resist appropriation within a 'world that conceives nature as the realm of law'. It agrees, however, that a theory of content that locates norms 'inside' content will not be forthcoming-at least if this is to require fashioning the norms that in some sense govern judgment or thought into individually necessary conditions for contentful states.

More than ever, it is in vogue to argue that no norms either play a role in or directly follow from the theory of mental content. In this paper, I present an intuitive theory of intentionality (including a theory of mental content) on which norms are constitutive of the intentional properties of attitude and content in order to show that this trend is misguided. Although this theory of intentionality—the teleological theory of intentional representation—does involve a commitment to representational norms, these norms are not problematic in the way critics have suggested they would be. In particular, these norms do not guide thinking by motivating intentional agents to (intentionally) accord with them; as a result, no obvious vicious regress threatens the theory. In the final section of this paper, I argue that accepting this teleological theory of intentionality need not commit one to thinking that intentionality is the product of natural selection.

An argument is offered against three naturalistic theories of intentional content: causal-covariation theories, teleological theories, and certain versions of conceptual role semantics. The strategy involves focusing on a normative problem regarding the practice of associating content expressions (e.g., that-clauses) with internal entities (states, symbol structures, etc.). The problem can be expressed thus: Which content expressions are the right ones to associate with internal entities? I argue, first, that an empirical solution to this problem—what I call the Normative Problem—will follow naturally from a descriptive-explanatory account of the practice of associating content expressions with internal entities; and second, that the empirical solution will be accepted and adopted within cognitive science. Naturalistic theories of content also entail solutions to the Normative Problem, and such theories are shown to be false by showing that their solutions to the Normative Problem are inconsistent with the empirical solution coming out of cognitive science.

Oaksford & Chater (O&C) aim to provide teleological explanations of behavior by giving an appropriate normative standard: Bayesian inference. We argue that there is no uncontroversial independent justification for the normativity of Bayesian inference, and that O&C fail to satisfy a necessary condition for teleological explanations: demonstration that the normative prescription played a causal role in the behavior's existence.

Telenomic Agency: Towards a proper functions theory of normativity (pdf) is a recent paper on the biological basis of normativity. This paper attempts to show that the notion of biological function/malfunction has more to offer our understanding of genuine agency than is usually acknowledged. It is suggested that moral and rational normativity attach to signals in very specific biological regulatory systems, and that the complexity of these systems accounts for much of the phenomenological richness of agency, as well as showing the error in standard counterexamples. If this is correct, it turns out that the incommensurability between "is" and "ought" may be due to the requirements of the systems within which descriptive and overtly normative language have their biologically normative roles, rather than to any incompleteness in naturalistic accounts. One consequence is that moral language can have objective (and naturalistically specifiable) truth conditions, without special moral facts and without reducibility to naturalistic description.

Subjectivism about normativity (SN) is the view that norms are never intrinsic to things but are instead always imposed from without. After clarifying what SN is, I argue against it on the basis of its implications concerning intentionality. Intentional states with the mind-to-world direction of fit are essentially norm-subservient, i.e., essentially subject to norms such as truth, coherence, and the like. SN implies that nothing is intrinsically an intentional state of the mind-to-world sort: its being such a state is only a status relative to the imposition of a norm. If one rejects this view of mind-to-world states, then one has grounds for rejecting SN itself. If one accepts it, an infinite regress arises that makes it impossible for norms to be imposed, which means that SN has undermined itself.