Online research in philosophy

Since Plato wrote of political obligation in his dialogue Crito, obligation in general has been of ongoing interest to philosophers. In that dialogue, Socrates argues that he was under an obligation to obey the laws of Athens and comply with a sentence of death. During the course of the argument, he raises and offers solutions to many of the central issues about obligation that philosophers still puzzle over. For instance, how can obligations have the grip on us that they do—in some cases, so that we are willing to die rather than not fulfill them? What is the nature and justification of moral and legal obligations? Do we have an obligation to obey the state, and if so, why?

An adequate ontology of color must face the empirical facts about per- ceptual variation. In this paper I begin by reviewing a range of data about perceptual variation, and showing how they tell against color physicalism and motivate color relationalism. Next I consider a series of objections to the argument from perceptual variation, and argue that they are un- persuasive. My conclusion will be that the argument remains a powerful obstacle for color physicalism, and a powerful reason to believe in color relationalism instead.

We can be willing in one context to attribute a bit of knowledge that we wouldn’t attribute and might even deny in another, especially a context in which we’re stumped by a skeptical argument. Apparently, our standards for knowledge sometimes go up, sometimes way up. How can this be? By claiming that the very contents of knowledge ascribing sentences vary with contexts of use, epistemic contextualism offers one explanation. I will offer another. According to contextualism, variation in standards is built into this claimed variation in contents. According to me, the contents of knowledge attributions are invariant. The variation is in what knowledge attributions we’re willing to make or accept. Sometimes our standards are too strong, sometimes they’re too weak, and sometimes they’re just right.

This is a general introduction to consequentialism.

Bart Streumer argues that a certain variety of consequentialism – he calls it ‘semi-global consequentialism’ – is false on account of its falsely implying the possibility of ‘blameless wrongdoing’. This article shows (i) that Streumer's argument is nothing new; (ii) that his presentation of the argument is misleading, since it suppresses a crucial premiss, commonly called ‘agglomeration’; and (iii) that, for all Streumer says, the proponent of semi-global consequentialism may easily resist his argument by rejecting agglomeration.

Philip Pettit has argued that universalizability entails consequentialism. I criticise the argument for relying on a question-begging reading of the impartiality of universalization. A revised form of the argument can be constructed by relying on preference-satisfaction rationality, rather than on impartiality. But this revised argument succumbs to an ambiguity in the notion of a preference (or desire). I compare the revised argument to an earlier argument of Pettit’s for consequentialism that appealed to the theoretical virtue of simplicity, and I raise questions about the force of appeal to notions like simplicity and rationality in moral argument.

Lenman's ‘argument from cluelessness’ against consequentialism is that a significant percentage of the consequences of our actions are wholly unknowable, so that when it comes to assessing the moral quality of our actions, we are without a clue. I distinguish the argument from cluelessness from traditional epistemic objections to consequentialism. The argument from cluelessness should be no more problematic for consequentialism than the argument from epistemological scepticism should be for metaphysical realism. This puts those who would reject consequentialism on the ground of cluelessness in an awkward philosophical position.