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Andrew Sneddon [52]A. Sneddon [1]Andrew George Sneddon [1]
  1.  53
    Alternative motivation and lies.Andrew Sneddon - 2021 - Analysis 81 (1):46-52.
    An array of new cases of lies is presented in support of the idea that lying does not require an intention to be deceptive. The crucial feature of these cases is that the agents who lie have some sort of motivation to lie alternative to an intention to be deceptive. Such alternative motivation comes in multiple varieties, such that we should think that the possibility of lying without an intention to be deceptive is common.
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  2.  67
    Towards a theory of offense.Andrew Sneddon - 2023 - Philosophical Explorations 26 (3):391-403.
    We are all familiar with claims about being offended. There is reason to think that taking offense is particularly characteristic of the moral psychology of our times. When someone claims offense, others are supposed to take notice. This suffices to make offense a topic of philosophical and practical interest. However, we lack a persuasive account of the nature of offense. The present partial theory of offense portrays typical offense experiences as negative feelings interpreted as responses to something offensive.
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  3.  25
    Like-Minded: Externalism and Moral Psychology.Andrew Sneddon - 2011 - The MIT Press.
    The debate has continued in these terms to the present day. In Like-Minded, Andrew Sneddon argues that "reason" and "passion" do not satisfactorily capture all the important options for explaining the psychological foundations of morality.
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  4. Advertising and deep autonomy.Andrew Sneddon - 2001 - Journal of Business Ethics 33 (1):15 - 28.
    Concerns about advertising take one of two forms. Some people are worried that advertising threatens autonomous choice. Others are worried not about autonomy but about the values spread by advertising as a powerful institution. I suggest that this bifurcation stems from misunderstanding autonomy. When one turns from autonomous choice to autonomy of persons, or what is often glossed as self-rule, then one has reason to think that advertising poses a moral problem of a sort so far unrecognized. I diagnose this (...)
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  5. Symbolic Value.Andrew Sneddon - 2016 - Journal of Value Inquiry 50 (2):395-413.
    We are familiar with the idea of symbolic value in everyday contexts, and philosophers sometimes help themselves to it when discussing other topics. However, symbolic value itself has not been sufficiently studied. What is it for something to have symbolic value? How important is symbolic value? The present purpose is to shed some light on the nature and significance of symbolic value. Two kinds of symbolic value are distinguished, called the ‘symbolic mode of valuing’ and ‘symbolism as a ground of (...)
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  6. Moral responsibility: The difference of Strawson, and the difference it should make.Andrew Sneddon - 2005 - Ethical Theory and Moral Practice 8 (3):239-264.
    P.F. Strawson’s work on moral responsibility is well-known. However, an important implication of the landmark “Freedom and Resentment” has gone unnoticed. Specifically, a natural development of Strawson’s position is that we should understand being morally responsible as having externalistically construed pragmatic criteria, not individualistically construed psychological ones. This runs counter to the contemporary ways of studying moral responsibility. I show the deficiencies of such contemporary work in relation to Strawson by critically examining the positions of John Martin Fischer and Mark (...)
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  7. Alternative motivation: A new challenge to moral judgment internalism.Andrew Sneddon - 2009 - Philosophical Explorations 12 (1):41 – 53.
    Internalists argue that there is a necessary connection between motivation and moral judgment. The examination of cases plays an important role in philosophical debate about internalism. This debate has focused on cases concerning the failure to act in accordance with a moral judgment, for one reason or another. I call these failure cases . I argue that a different sort of case is also relevant to this debate. This sort of case is characterized by (1) moral judgment and (2) behavior (...)
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  8. A social model of moral dumbfounding: Implications for studying moral reasoning and moral judgment.Andrew Sneddon - 2007 - Philosophical Psychology 20 (6):731 – 748.
    Moral psychologists have recently turned their attention to a phenomenon they call 'moral dumbfounding'. Moral dumbfounding occurs when someone confidently pronounces a moral judgment, then finds that he or she has little or nothing to say in defense of it. This paper addresses recent attempts by Jonathan Haidt and Marc Hauser to make sense of moral dumbfounding in terms of their respective theories of moral judgment; Haidt in terms of a 'social intuitionist' model of moral judgment, and Hauser in terms (...)
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  9. Does Philosophy of Action Rest on a Mistake?Andrew Sneddon - 2001 - Metaphilosophy 32 (5):502-522.
    Philosophers of action tend to take for granted the concept of basic actions – actions that are done at will, or directly – as opposed to others that are performed in other ways. This concept does foundational work in action theory; many theorists, especially causalists, take part of their task to be showing that normal, complex actions necessarily stem from basic ones somehow. The case for the concept of basic actions is driven by a family of observations and a cluster (...)
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  10. Normative ethics and the prospects of an empirical contribution to assessment of moral disagreement and moral realism.Andrew Sneddon - 2009 - Journal of Value Inquiry 43 (4):447-455.
    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 (...)
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  11. Towards externalist psychopathology.Andrew Sneddon - 2002 - Philosophical Psychology 15 (3):297-316.
    The "width" of the mind is an important topic in contemporary philosophical psychology. Support for active externalism derives from theoretical, engineering, and observational perspectives. Given the history of psychology, psychopathology is notable in its absence from the list of avenues of support for the idea that some cognitive processes extend beyond the physical bounds of the organism in question. The current project is to defend the possibility, plausibility, and desirability of externalist psychopathology. Doing so both adds to the case for (...)
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  12. Equality, Justice, and Paternalism: Recentreing Debate about Physician‐Assisted Suicide.Andrew Sneddon - 2006 - Journal of Applied Philosophy 23 (4):387-404.
    abstract Debate about physician‐assisted suicide has typically focused on the values of autonomy and patient wellbeing. This is understandable, even reasonable, given the import‐ance of these values in bioethics. However, these are not the only moral values there are. The purpose of this paper is to examine physician‐assisted suicide on the basis of the values of equality and justice. In particular, I will evaluate two arguments that invoke equality, one in favour of physician‐assisted suicide, one against it, and I will (...)
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  13.  25
    Action and Responsibility.Andrew Sneddon - 2006 - Springer.
    What makes an event count as an action? Typical answers appeal to the way in which the event was produced: e.g., perhaps an arm movement is an action when caused by mental states (in particular ways), but not when caused in other ways. I argue that this type of answer, which I call "productionism", is methodologically and substantially mistaken. In particular, productionist answers to this question tend to be either individualistic or foundationalist, or both, without explicit defence. Instead, I offer (...)
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  14.  64
    What's Wrong with Selling Yourself into Slavery? Paternalism and Deep Autonomy.Andrew Sneddon - 2001 - Critica 33 (98):97-121.
    Such thinkers as John Stuart Mill, Gerald Dworkin, and Richard Doerflinger have appealed to the value of freedom to explain both what is wrong with slavery and what is wrong with selling oneself into slavery. Practical ethicists, including Dworkin and Doerflinger, sometimes use selling oneself into slavery in analogies intended to illustrate justifiable forms of paternalism. I argue that these thinkers have misunderstood the moral problem with slavery. Instead of being a central value in itself, I argue that freedom is (...)
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  15.  16
    Polysemy in the Public Square. Racist Monuments in Diverse Societies.Andrew Sneddon - 2020 - Philosophy and Public Issues - Filosofia E Questioni Pubbliche 10 (2): 235-270.
    Monuments commemorating racists are theoretically and practically controversial. Just what these monuments represent is interpreted, in part, on grounds of identity. Since the public nature of such monuments renders them polysemous, ways of reasonably thinking about the relevant identity-based claims are needed. A distinction between an individualistic, psychological notion of identity and an interpersonal, way-of-living notion of identity is drawn. The former notion is illegitimate as a basis of claims about how to interpret public symbols, but the latter notion is (...)
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  16.  38
    Why do ethicists eat their greens?Andrew Sneddon - 2020 - Philosophical Psychology 33 (7):902-923.
    Eric Schwitzgebel, Fiery Cushman, and Joshua Rust have conducted a series of studies of the thought and behavior of professional ethicists. They have found no evidence that ethical reflection yields distinctive improvements in behavior. This work has been done on English-speaking ethicists. Philipp Schönegger and Johannes Wagner replicated one study with German-speaking professors. Their results are almost the same, except for finding that German-speaking ethicists were more likely to be vegetarian than non-ethicists. The present paper devises and evaluates eleven psychological (...)
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  17. The depths and shallows of psychological externalism.Andrew Sneddon - 2008 - Philosophical Studies 138 (3):393 - 408.
    This paper examines extant ways of classifying varieties of psychological externalism and argues that they imply a hitherto unrecognized distinction between shallow and deep externalism. The difference is between starting points: shallowly externalist hypotheses begin with the attribution of psychological states to individuals, just as individualistic hypotheses do, whereas deeply externalistic hypotheses begin with agent-environment interaction as the basis of cognitive processes and attribute psychological states to individuals as necessary for such interaction. The over-arching aim is to show how deep (...)
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  18. A New Kantian Response to Maxim-Fiddling.Andrew Sneddon - 2011 - Kantian Review 16 (1):67-88.
    There has long been a suspicion that Kant's test for the universalizability of maxims can be easily subverted: instead of risking failing the test, design your maxim for any action whatsoever in a manner guaranteed to pass. This is the problem of maxim-fiddling. The present discussion of this problem has two theses: 1] That extant approaches to maxim-fiddling are not satisfactory;2] That a satisfactory response to maxim-fiddling can be articulated using Kantian resources, especially the first two formulations of the categorical (...)
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  19.  20
    Autonomy.Andrew Sneddon - 2013 - London: Bloomsbury Academic.
    Philosophers have various reasons to be interested in individual autonomy. Individual self-rule is widely recognized to be important. But what, exactly, is autonomy? In what ways is it important? And just how important is it? This book introduces contemporary philosophical thought about the nature and significance of individual self-rule. -/- Andrew Sneddon divides self-rule into autonomy of choice and autonomy of persons. Unlike most philosophical treatments of autonomy, Sneddon addresses empirical study of the psychology of action. The significance of autonomy (...)
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  20.  33
    No Hands, No Paradox.Andrew Sneddon - 2019 - Journal of Value Inquiry 53 (1):125-144.
    The “dirty hands paradox” is found where it seems that we must do something wrong in order to act rightly. This paradox is generated by particular descriptions of states of affairs, particularly ones involving political power, in which hard choices have to be made. Other descriptions of these situations are available, and these do not generate the paradox. I argue that the descriptions that generate the dirty hands paradox are indefensible, and hence the paradox should be seen as a sign (...)
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  21.  35
    Academic hoaxes.Andrew Sneddon - 2024 - Metaphilosophy 55 (1):74-88.
    What are academic hoaxes, and what should we make of them? This paper argues that academic hoaxes are exercises in pretense, with a complex structure involving both a focal item and a self‐revealing dimension, all governed by attitudes about the relevant sort of academic work, that are derivative yet different from the attitudes found in normal participation in publication. Hoaxes done primarily for humorous purposes are unproblematic. Serious academic hoaxes are both inherently risky and poorly suited to accomplish their ends, (...)
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  22.  40
    A theory of advice.Andrew Sneddon - 2023 - Synthese 202 (6):1-26.
    I offer a theory of advice. The theory has two parts: an account of the nature of advice, and an account of the quality of advice. In Sect. 2 I defend this definition: Advice: P advises R to X iff P communicates about X-ing to R in a manner that intentionally presents X-ing as worth reasoning to by R. In Sect. 4, I defend a tripartite account of the quality of advice: the standards relevant to whether advice is good concern (...)
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  23.  50
    Considering Causalisms.Andrew Sneddon - 2001 - Dialogue 40 (2):343.
    Depuis 1963, le causalisme a été l'approche dominante en théorie de l'action. Il est possible, cependant, de distinguer diverses sortes de causalisme. La version dominante, que j'appelle CTA, essaie de trouver une analyse causale de l'action. Une version plus restreinte — le causalismeR — se montre récalcitrante à ce genre d'entreprise et se contente d'essayer d'expliquer en quel sens on peut traiter comme causales les explications par les raisons. J'examine ici les motivations sous-jacentes à CTA, ainsi que plusieurs de ses (...)
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  24.  75
    Consent and the acquisition of organs for transplantation.Andrew Sneddon - 2009 - HEC Forum 21 (1):55-69.
    The two most commonly discussed and implemented rationales for acquiring organs for transplantation give consent a central role. I argue that such centrality is a mistake. The reason is that practices of consent serve only to respect patients as autonomous beings. The primary issue in acquiring organs for transplantation, however, is how it is appropriate to treat a newly non-autonomous being. Once autonomy and consent are dislodged from their central position, considerations of utility and fairness take a more prominent position. (...)
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  25. Recipes for Moral Paradox.Andrew Sneddon - 2012 - American Philosophical Quarterly 49 (1):43-54.
    Saul Smilansky notes that, despite the famous role of paradoxes in philosophy, very few moral paradoxes have been developed and assessed. The present paper offers recipes for generating moral paradoxes as a tool to aid in filling this gap. The concluding section presents reflections on how to assess the depth of the paradoxes generated with these recipes. Special attention is paid to links between putative moral paradoxes and debate about ethical particularism and generalism.
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  26.  31
    Advice as a model for reasons.Andrew Sneddon - forthcoming - Analytic Philosophy.
    Smith (Philosophy and Phenomenological Research, 55, 1995, 109) and Manne (Philosophical Studies, 167, 2014, 89), both following Williams (Making sense of humanity, Cambridge University Press, Cambridge, 1995), have developed advice‐based models of practical reasons. However, advice is not an apt model for reasons. The case for such pessimism is made by examining the positions of Smith and Manne first as attempts to explain the nature of reasons, then as suggestions for reforming our conception of reasons for action. The explanatory projects (...)
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  27.  4
    Lying and oblique intention: reply to Krstić.Andrew Sneddon - forthcoming - Analysis.
    Vladimir Krstić (2023) argues that some putative counterexamples to the definition of lying in terms of an intention to deceive are not genuine counterexamples. He suggests that the agents in these cases have an ‘oblique intention’ to deceive. I argue that Krstić is incorrect about both these cases and the very notion of oblique intention.
    No categories
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  28.  40
    Empirically Minded Non-Cognitivism.Andrew Sneddon - 2001 - Dialogue 40 (3):613-618.
    Wayne Fenske has recently offered an a posteriori interpretation and defense of the following.
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  29. Bullshitting bulshitters and the bullshit they say.A. Sneddon - 2007 - In Jason Holt (ed.), The Daily Show and Philosophy: Moments of Zen in the Art of Fake News. Blackwell. pp. 146--159.
    It is fitting that The Daily Show had Harry Frankfurt as a guest: Frankfurt is the author of the popular “On Bullshit”, and one aim of The Daily Show, especially in its 1st and 2nd segments, is to call out bullshit as they see it. The assumption, both of the show and of its admirers, seems to be that identifying bullshit is always morally and politically significant (not to mention funny, but this aspect is not my focus). The aim of (...)
     
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  30.  48
    Not All’s Fair in Love and War: Toward Just Love Theory.Andrew Sneddon - 2021 - In Simon Cushing (ed.), New Philosophical Essays on Love and Loving. Palgrave-Macmillan. pp. 101-123.
    Just War Theory addresses ethical issues surrounding war by construing it primarily as a relatively common feature of human life with high stakes, especially regarding harm. This characterization suits love as well. This chapter takes the framework of Just War Theory and applies it to loving relationships. Three questions are addressed: Are loving relationships subject to ethical constraints? When, if ever, is it ethically acceptable to enter a loving relationship? What sorts of action are ethically acceptable within loving relationships? The (...)
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  31.  98
    Prichard, Strawson, and Two Objections to Moral Sensibility Theories.Andrew Sneddon - 2004 - Journal of Philosophical Research 29:289-314.
    Stephen Darwall, Allan Gibbard, and Peter Railton formulate two objections to moral sensibility theories in their overview of twentieth-century moral theory, “Toward Fin de siècle Ethics: Some Trends.” Instead of using the work of sensibility theorists John McDowell and David Wiggins to address these objections, I turn to H. A. Prichard and P. F. Strawson. The reason for doing so is that the objections misunderstand the importance of the idea of the autonomy of the moral domain. Prichard and Strawson have (...)
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  32.  76
    Questions open and closed: lessons from metaethics for identity arguments for the existence of god.Andrew Sneddon - 2017 - Inquiry: An Interdisciplinary Journal of Philosophy:1-18.
    Identity arguments for the existence of god offer an intriguing blend of conceptual and existential claims. As it happens, this sort of blend has been probed for more than a century in metaethics, ever since G.E. Moore formulated the Open Question Argument against metaethical naturalism. Moore envisaged naturalism as offering identity claims between good and natural properties. His central worry was that such identity claims should render certain questions closed and hence meaningless. However, he contended that speakers competent with the (...)
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  33.  49
    Indeterminacy of identity and advance directives for death after dementia.Andrew Sneddon - 2020 - Medicine, Health Care and Philosophy 23 (4):705-715.
    A persistent question in discussions of the ethics of advance directives for euthanasia is whether patients who go through deep psychological changes retain their identity. Rather than seek an account of identity that answers this question, I argue that responsible policy should directly address indeterminacy about identity directly. Three sorts of indeterminacy are distinguished. Two of these—epistemic indeterminacy and metaphysical indeterminacy—should be addressed in laws/policies regarding advance directives for euthanasia.
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  34. Feeling Utilitarian.Andrew Sneddon - 2003 - Utilitas 15 (3):330.
    Michael Stocker and Bernard Williams are recent proponents of the influential objection against utilitarianism that it leads to important forms of alienation. The famous response is that such objections are mistaken. The objections picture agents being motivated by the principle of utility, but, e.g., Peter Railton argues we should see this principle as purely normative – agents can be motivated any way they like and still be ‘objective’ consequentialists. I argue that this type of position is inadequate as a full (...)
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  35.  92
    Rawlsian Decisionmaking and Genetic Engineering.Andrew Sneddon - 2006 - Cambridge Quarterly of Healthcare Ethics 15 (1):35-41.
    This paper evaluates Sara Goering’s recent attempt to use the Rawlsian notion of the veil of ignorance as a tool for distinguishing permissible from impermissible forms of genetic engineering. I argue that her article fails due to a failure to include vital contextual information in the right way.
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  36.  68
    (1 other version)Two Views of Emotional Perception: Some Empirical Suggestions.Andrew Sneddon - 2006 - Canadian Journal of Philosophy 36 (5S):161-183.
    Two models of modularity are presented in analysis of perceptual theories of emotion. Empirical tests for assessing whether either model is apt for emotion are suggested. The paper concludes by standing back and assessing the stakes of the issue.
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  37.  72
    Action: On Cause and Constitution.Andrew Sneddon - 2004 - Dialogue 43 (1):157-.
    This is a response to Andrei Buckareff and Jing Zhu, who in "Causalisms Reconsidered" criticize my argument in, primarily, "Considering Causalisms" and, secondarily, in "Does Philosophy of Action Rest on a Mistake?".
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  38.  28
    Action.Andrew Sneddon - 2004 - Dialogue 43 (1):157-164.
    As Andrei Buckareff and Jing Zhu say in “Causalisms Reconsidered,” I, in my “Considering Causalisms”, considered two sorts of causalism, and I argued that we should only hold one of these varieties. I argued that Donald Davidson’s arguments in “Actions, Reasons, and Causes” provided reason for us to accept what I called causalismR, i.e., a causal understanding of reasons explanations. Insofar as we think reasons can be causes, we are causalists of this restricted sort. I argued, however, that Davidson’s 1963 (...)
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  39.  43
    Locating Happiness.Andrew Sneddon - 2008 - Proceedings of the Xxii World Congress of Philosophy 49:77-81.
    Philosophers have long studied the nature of happiness and, as a consequence, have made recommendations about how to achieve it. The present paper argues that perhaps this has been a mistake. Empirical studies of happiness have been yielding important results in recent years, the implication of which is that happiness is more complex than philosophers have suspected. The crucial point is this: although very abstract and very individual-specific things can be said about happiness, there is nothing substantial that can be (...)
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  40.  24
    Medicine, belief, witchcraft and demonic possession in late seventeenth-century Ulster.Andrew Sneddon - 2016 - Medical Humanities 42 (2):81-86.
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  41.  29
    Offense and Offensiveness: A Philosophical Account.Andrew Sneddon - 2020 - Routledge.
    This book offers a comprehensive study of the nature and significance of offense and offensiveness. It incorporates insights from moral philosophy and moral psychology to rationally reconstruct our ordinary ideas and assumptions about these notions. -/- When someone claims that something is offensive, others are supposed to listen. Why? What is it for something to be offensive? Likewise, it’s supposed to matter if someone claims to have been offended. Is this correct? In this book, Andrew Sneddon argues that we should (...)
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  42.  39
    Prioritizing Non-Human Bioengineering.Andrew Sneddon - 2012 - Ethics, Policy and Environment 15 (2):234 - 236.
    Ethics, Policy & Environment, Volume 15, Issue 2, Page 234-236, June 2012.
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  43.  29
    Scottish dentistry and broken promises: Woollard on presuppositions and substantial negative facts.Andrew Sneddon - 2021 - Analysis 81 (2):248-254.
    Fiona Woollard claims that negative facts are parts of sequences leading to upshots when they are contrary to the presuppositions of the local community. There are three problems with Woollard’s use of presuppositions. The first is that it fails to capture an important part of our everyday understanding of doing and allowing. The second is that negative facts can be suitable to be parts of sequences even when they accord with presuppositions. The third is that even when negative facts are (...)
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  44.  29
    Self vs Other? Social Cognition, Extended Minds, and Self-Rule.Andrew Sneddon - 2021 - In Tadeusz Ciecierski & Paweł Grabarczyk (eds.), Context Dependence in Language, Action, and Cognition. De Gruyter. pp. 99-118.
    Humans are individuals qua objects, organisms and, putatively, minds. We are also social animals. We tend to value self-rule—i.e., the possession and exercise of the capacity or capacities that allow individuals to govern their lives. However, our sociality can call the possibility and value of such autonomy into question. The more we seem to be social animals, the less we seem to be capable of running our own lives. Empirical psychology has revealed surprising details about the extent to which our (...)
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  45.  68
    Semanticity: Which way to turn?Andrew Sneddon - 2002 - Philosophia 29 (1-4):211-239.
    In "What Minds Can Do" (1997), Pierre Jacob argues for the cognitive turn in the philosophy of mind. He formulates this in contrast with the linguistic turn, which privileges linguistic semanticity over mental semanticity. Jacob argues that the order of privilege should be the other way around. I argue for a third option, which I call the ecological turn, which dissolves the bifurcation explored by Jacob.
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  46.  53
    Well‐Being Blindness.Andrew Sneddon - 2019 - Metaphilosophy 50 (1-2):130-155.
    Why are we still studying well-being? After more than two thousand years of Western philosophy, why do we lack a settled account of the good life for humans? Philosophical problems in general are perennial, and the nature of human well-being is one such problem. However, we seem to stand in an epistemic relationship to this topic that is not shared by other ones. We have a vested interest in understanding the good life, and the relevant data seem to be accessible (...)
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  47.  65
    Communitarian and Liberal Themes in Moral Agency and Education.Mark Young & Andrew Sneddon - 2011 - Review of Philosophy and Psychology 2 (1):105-120.
    Philosophers and psychologists have been vigorously examining the psychological capacities that realize our moral agency. Our purpose is to take some of this work and present its implications for moral education. To connect recent work with more long-standing debates in moral education, we frame this discussion with Helen Haste’s 1996 examination of liberal and communitarian positions on moral agency and education. We argue that contemporary research does not confirm the descriptive theory of moral agency offered by either liberal theorists or (...)
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  48. Thick Concepts and Holism about Reasons.Andrew Sneddon - 2010 - Journal of Value Inquiry 44 (4):461-468.
    Thick moral concepts are a topic of particular disagreement in discussions of reasons holism. These concepts, such as justice, are called “thick” because they have both evaluative and descriptive aspects. Thin moral concepts, such as good, are purely evaluative. The disagreement concerns whether the fact that an action is, for example, just always a reason in favor of performing that action. The present argument follows Jonathan Dancy’s strategy of connecting moral reasons and concepts to those in other domains. If Dancy (...)
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  49.  39
    Against Autonomy: Justifying Coercive Paternalism, written by Sarah Conly. [REVIEW]Andrew Sneddon - 2016 - Journal of Moral Philosophy 13 (5):619-622.
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  50.  40
    (1 other version)Achterhuis, Hans, ed. American Philosophy of Technology: The Empirical Turn. [REVIEW]Andrew Sneddon - 2002 - Review of Metaphysics 56 (2):409-410.
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