David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Philosophical Studies 77 (1):7-37 (1995)
This is surely a bit of Socrates' famous irony. He draws the analogy to explain how his friends should regard poetry as they regretfully banish it from the ideal state. But lovers were no more sensible then than they are now. The advice to banish poetry, undermined already by Plato's own delight and skill in drama, is perhaps undermined still further by this evocation of a 'sensible' lover who counts love so well lost. Yet Socrates' image is one of avowed rationality and prudence. The sensible lover imitates the older literary example of Ulysses' tying himself to the mast. (The example belongs therefore to the class of problems treated in Elster (1979)). Both this lover and Ulysses foresee that under certain possible future conditions, their opinions, values and preferences will or would differ from what they are now, in a very definite fashion. To what extent is such foresight possible? Correspondingly (when we do not claim foreknowledge) to what extent is such opinion reasonable, rational, coherent, or consistent in some suitably broad sense? It is not easy to understand exactly what is possible or even logically permissible in this respect. In an earlier paper, "Belief and the Will", I argued for a principle ("Reflection") to govern such deliberation. Here I will both generalize the treatment of opinion in "Belief and the Will" and respond to criticism. Critical examples mainly resembled the story of Ulysses who foresaw a period of dysfunction (at the sound 2 of the sirens) in his epistemic and/or doxastic future. Other criticism focused on the model of opinion used (precise numerical subjective probability) and on the merits of Dutch Book arguments. The present argument will not rely on Dutch Book arguments and strategies, and the Reflection principle will be formulated so as to apply also to vague opinion
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References found in this work BETA
Bas C. van Fraassen (2010). Belief and the Will. In Antony Eagle (ed.), Journal of Philosophy. Routledge 235-256.
Jon Elster (1986). Ulysses and the Sirens. Philosophy and Public Affairs 15 (1):82-95.
Brian Skyrms (1990). The Dynamics of Rational Deliberation. Harvard University Press.
David Christensen (1991). Clever Bookies and Coherent Beliefs. Philosophical Review 100 (2):229-247.
D. H. Mellor (ed.) (1980). Prospects for Pragmatism. Cambridge University Press.
Citations of this work BETA
Adam Elga (2007). Reflection and Disagreement. Noûs 41 (3):478–502.
Adam Elga (2013). The Puzzle of the Unmarked Clock and the New Rational Reflection Principle. Philosophical Studies 164 (1):127-139.
Alan Hájek (2007). The Reference Class Problem is Your Problem Too. Synthese 156 (3):563--585.
Terry Horgan (2004). Sleeping Beauty Awakened: New Odds at the Dawn of the New Day. Analysis 64 (1):10–21.
Kenny Easwaran (2011). Bayesianism I: Introduction and Arguments in Favor. Philosophy Compass 6 (5):312-320.
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Garin V. Dowd (1998). Disconcerting the Fugue: Dissonance in the "Sirens” Episode of Joyce's Ulysses. Angelaki 3 (2):147 – 167.
Ryan Spellecy (2003). Reviving Ulysses Contracts. Kennedy Institute of Ethics Journal 13 (4):373-392.
F. H. Hahn (1980). Ii. Ulysses and the Sirens. Inquiry 23 (4):479 – 482.
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Jon Elster (1983). Sour Grapes: Studies in the Subversion of Rationality. Editions De La Maison des Sciences De L'Homme.
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