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Andrew Chignell [59]Andrew P. Chignell [1]
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Andrew Chignell
Princeton University
  1. Fellow Creatures: Our Obligations to the Other Animals, by Christine M. Korsgaard.Andrew Chignell - 2020 - Mind.
    A review of "Fellow Creatures: Our Obligations to the Other Animals," by Christine M. Korsgaard. New York: Oxford, 2018. Pp. 271.
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  2. The Ethics of Belief.Andrew Chignell - 2016 - 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 to hold a belief on insufficient evidence? Is it ever or always morally right to believe on the basis of sufficient evidence, or to withhold belief in (...)
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  3. Belief in Kant.Andrew Chignell - 2007 - 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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  4. Religion and the Sublime.Andrew Chignell & Matthew C. Halteman - 2012 - In Timothy M. Costelloe (ed.), The Sublime: From Antiquity to the Present. Cambridge: Cambridge University Press.
    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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  5. Kant, Modality, and the Most Real Being.Andrew Chignell - 2009 - 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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  6. Rational Hope, Moral Order, and the Revolution of the Will.Andrew Chignell - 2013 - 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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  7. Noumenal Ignorance: Why, For Kant, Can't We Know Things in Themselves?Alejandro Naranjo Sandoval & Andrew Chignell - 2017 - In Matthew Altman (ed.), The Palgrave Companion to Kant. London: Palgrave Macmillan UK. pp. 91-116.
    In this paper we look at a few of the most prominent ways of articulating Kant’s critical argument for Noumenal Ignorance — i.e., the claim that we cannot cognize or have knowledge of any substantive, synthetic truths about things-in-themselves — and then provide two different accounts of our own.
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  8. Kant's Concepts of Justification.Andrew Chignell - 2007 - 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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  9. Rational Hope, Possibility, and Divine Action.Andrew Chignell - 2014 - In Gordon E. Michalson (ed.), Religion within the Bounds of Mere Reason: A Critical Guide. Cambridge University Press. pp. 98-117.
    Commentators typically neglect the distinct nature and role of hope in Kant’s system, and simply lump it together with the sort of Belief that arises from the moral proof. Kant himself is not entirely innocent of the conflation. Here I argue, however, that from a conceptual as well as a textual point of view, hope should be regarded as a different kind of attitude. It is an attitude that we can rationally adopt toward some of the doctrines that are not (...)
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  10. Kant, Real Possibility, and the Threat of Spinoza.Andrew Chignell - 2012 - 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. Religious Dietary Practices and Secular Food Ethics; or, How to Hope That Your Food Choices Make a Difference Even When You Reasonably Believe That They Don’T.Andrew Chignell - 2018 - In Mark Budolfson, Anne Barnhill & Tyler Doggett (eds.), The Oxford Handbook of Food Ethics. New York, USA: Oxford University Press.
    Religious dietary practices foster a sense of communal identity, certainly, but traditionally they are also regarded as pleasing to God (or the gods, or the ancestors) and spiritually beneficial. In other words, for many religious people, the effects of fasting go well beyond what is immediately observed or empirically measurable, and that is a large part of what motivates participation in the practice. The goal of this chapter is to develop that religious way of thinking into a response to a (...)
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  12.  15
    The Many Faces of Transcendental Realism: Willaschek on Kant’s Dialectic.Andrew Chignell - 2020 - Kantian Review 25 (2):279-293.
    After providing a brief overview of Marcus Willaschek's Kant on the Sources of Metaphysics, I critically reconstruct his account of ‘transcendental realism’ and the role that it plays in the dramatic narrative of the Critique of Pure Reason. I then lay out in detail how Willaschek generates and evaluates various versions of transcendental realism and raise some concerns about each. Next, I look at precisely how Willaschek's Kant thinks we can avoid applying the ‘supreme’ dialectical principle to the domain of (...)
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  13. Real Repugnance and Belief About Things-in-Themselves: A Problem and Kant's Three Solutions.Andrew Chignell - 2010 - 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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  14. Modal Motivations for Noumenal Ignorance: Knowledge, Cognition, and Coherence.Andrew Chignell - 2014 - Kant-Studien 105 (4):573-597.
    My goal in this paper is to show that Kant’s prohibition on certain kinds of knowledge of things-in-themselves is motivated less by his anti-soporific encounter with Hume than by his new view of the distinction between “real” and “logical” modality, a view that developed out of his reflection on the rationalist tradition in which he was trained. In brief: at some point in the 1770’s, Kant came to hold that a necessary condition on knowing a proposition is that one be (...)
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  15. Causal Refutations of Idealism.Andrew Chignell - 2010 - 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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  16. Ulrich Lehner, Kants Vorsehungskonzept auf dem Hintergrund der deutschen Schulphilosophie und -theologie , pp. 532 + ix, $139. [REVIEW]Andrew Chignell - 2012 - Journal of the Philosophy of History 6 (1):143-147.
  17. Real Repugnance and Our Ignorance of Things-in-Themselves: A Lockean Problem in Kant and Hegel.Andrew Chignell - 2011 - 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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  18. Kant on the Normativity of Taste: The Role of Aesthetic Ideas.Andrew Chignell - 2007 - 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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  19. Knowledge, Discipline, System, Hope: The Fate of Metaphysics in the Doctrine of Method.Andrew Chignell - 2017 - In James O'Shea (ed.), Kant's Critique of Pure Reason: A Critical Guide. New York, USA: Cambridge University Press. pp. 259-279.
    In this chapter I highlight the apparent tensions between Kant’s very stringent critique of metaphysical speculation in the “Discipline of Pure Reason” chapter and his endorsement of Belief (Glaube) and hope (Hoffnung) regarding metaphysical theses in the subsequent “Canon of Pure Reason.” In the process I will examine his distinction between the theoretical and the practical bases for holding a “theoretical” conclusion (i.e. a conclusion about “what exists” rather than “what ought to be”) and argue that the position is subtle (...)
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  20.  77
    On Bitcoin Kings and Public Philosophers (in Honor of Onora O'Neill).Andrew Chignell - unknown
    This is a talk given in honor of O'Neill at the Pacific APA when she won the Berggruen Prize in 2018.
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  21. Kant and the ‘Monstrous’ Ground of Possibility: A Reply to Abaci and Yong.Andrew Chignell - 2014 - 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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  22. Leibniz and Kant on Miracles: Rationalism, Religion, and the Laws.Andrew Chignell - forthcoming - In Brandon Look (ed.), Leibniz and Kant. Oxford University Press.
  23. 'As Kant Has Shown:' Analytic Theology and the Critical Philosophy.Andrew Chignell - 2009 - In M. Rea & O. Crisp (eds.), Analytic Theology. Oxford University Press. pp. 116--135.
    On why Kant may not have shown what modern theologians often take him to have shown. -/- .
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  24.  84
    Can't Kant Cognize His Empirical Self? Or, a Problem for (Almost) Every Interpretation of the Refutation of Idealism.Andrew Chignell - 2017 - In Anil Gomes & Andrew Stephenson (eds.), Kant and the Philosophy of Mind: Perception, Reason, and the Self. Oxford: Oxford University Press. pp. 138-158.
    Kant seems to think of our own mental states or representations as the primary objects of inner sense. But does he think that these states also inhere in something? And, if so, is that something an empirical substance that is also cognized in inner sense? This chapter provides textual and philosophical grounds for thinking that, although Kant may agree with Hume that the self is not ‘given’ in inner sense exactly, he does think of the self as cognized through inner (...)
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  25. Review: Saving God From Saving God. [REVIEW]Andrew Chignell & Dean Zimmerman - 2012 - 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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  26. On Going Back to Kant.Andrew Chignell - 2008 - 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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  27.  75
    Can We Really Vote with Our Forks? Opportunism and the Threshold Chicken.Andrew Chignell - 2016 - In Philosophy Comes to Dinner. pp. 182-202.
  28. Causal Refutations of Idealism Revisited.Andrew Chignell - 2011 - 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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  29. Beauty as a Symbol of Natural Systematicity.Andrew Chignell - 2006 - 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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  30. Introduction: On Defending Kant at the AAR.Andrew Chignell - 2012 - 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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  31. Can Kantian Laws Be Broken? Kant on Miracles.Andrew Chignell - 2014 - 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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  32. Ogilby, Milton, Canary Wine, and the Red Scorpion: Another Look at Kant's Deduction of Taste.Andrew Chignell - 2013 - In Dina Emundts (ed.), Self, World, and Art. De Gruyter. pp. 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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  33. A Dialogue Concerning Aesthetics and Apolaustics.Timothy M. Costelloe & Andrew Chignell - 2011 - 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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  34. The Devil, The Virgin, and the Envoy: Symbols of Moral Struggle in Religion II.2.Andrew Chignell - 2010 - In Otfried Hoeffe (ed.), Klassiker Auslegen: Religion innerhalb der Grenzen der blossen. Akademie Verlag.
  35. Review: Dicker, Georges, Kant's Theory of Knowledge[REVIEW]Andrew Chignell - 2007 - Philosophical Review 116 (2):307-309.
  36. Prolegomena to Any Future Non-Doxastic Religion.Andrew Chignell - 2013 - Religious Studies 49 (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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  37. Kant Between the Wars: A Reply to Hohendahl.Andrew Chignell - 2010 - Philosophical Forum 41 (1-2):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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  38. Accidentally True Belief and Warrant.Andrew Chignell - 2003 - 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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  39. God and the Ethics of Belief: New Essays in Philosophy of Religion (Festschrift for Nicholas Wolterstorff).Andrew Dole & Andrew Chignell (eds.) - 2005 - Cambridge University Press.
    Philosophy of religion in the Anglo-American tradition experienced a 'rebirth' following the 1955 publication of New Essays in Philosophical Theology (eds. Antony Flew and Alisdair MacIntyre). Fifty years later, this volume of New Essays offers a sampling of the best work in what is now a very active field, written by some of its most prominent members. A substantial introduction sketches the developments of the last half-century, while also describing the 'ethics of belief' debate in epistemology and showing how it (...)
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  40. Three Skeptics and the Critique: Review of Michael Forster's Kant and Skepticism.Andrew Chignell & Colin Mclear - 2010 - 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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  41. Corrigendum To: Modal Motivations for Noumenal Ignorance: Knowledge, Cognition, and Coherence.Andrew Chignell - 2015 - Kant-Studien:00-00.
    Name der Zeitschrift: Kant-Studien Heft: Ahead of print.
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  42. Kant's Theory of Causation and its Eighteenth-Century German Background.Andrew Chignell & Derk Pereboom - 2010 - 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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  43. Descartes on Sensation: A Defense of the Semantic-Causation Model.Andrew Chignell - 2009 - Philosophers' Imprint 9:1-22.
    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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  44.  4
    Noble in Reason, Infinite in Faculty: Themes and Variations in Kant's Moral and Religious Philosophy.Andrew Chignell - 2006 - Philosophical Review 115 (1):118-121.
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  45. The Problem of Infant Suffering.Andrew Chignell - 1998 - 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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  46. Review: Moore, Noble in Reason, Infinite in Faculty: Themes and Variation in Kant's Moral and Religious Philosophy[REVIEW]Andrew Chignell - 2006 - Philosophical Review 115 (1):118-121.
  47.  43
    Philosophy Comes to Dinner: Arguments on the Ethics of Eating.Andrew Chignell, Terence Cuneo & Matthew C. Halteman - 2014 - Routledge.
    Everyone is talking about food. Chefs are celebrities. "Locavore" and "freegan" have earned spots in the dictionary. Popular books and films about food production and consumption are exposing the unintended consequences of the standard American diet. Questions about the principles and values that ought to guide decisions about dinner have become urgent for moral, ecological, and health-related reasons. In _Philosophy Comes to Dinner_, twelve philosophers—some leading voices, some inspiring new ones—join the conversation, and consider issues ranging from the sustainability of (...)
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  48.  70
    Kant on Cognition, Givenness, and Ignorance.Andrew Chignell - 2017 - Journal of the History of Philosophy 55 (1):131-142.
    Eric Watkins and Marcus Willaschek provide a valuable service to people working on Kant’s epistemology and philosophy of mind by laying out a synoptic picture of Kant’s view of theoretical cognition. Their picture incorporates admirably clear accounts of the familiar building blocks of cognition—sensation, intuition, concept, and judgment—as well as some innovative interpretive theses of their own. Watkins and Willaschek’s basic claim is that, for Kant, theoretical cognition is “a mental state [or “representation”] that determines a given object by attributing (...)
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  49. Ockham on Mind-World Relations: What Sort of Nominalism?Andrew Chignell - 1997 - Eidos: The Canadian Graduate Journal of Philosophy 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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  50.  81
    Kant's Anatomy of Evil. [REVIEW]Kimberly Brewer & Andrew Chignell - 2014 - British Journal for the History of Philosophy 22 (2):393-397.
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