Thoughts and other mental states are defined by their role in a functional system. Since it is easier to determine when we have knowledge than when reasoning has occurred, Gilbert Harman attempts to answer the latter question by seeing what assumptions about reasoning would best account for when we have knowledge and when not. He describes induction as inference to the best explanation, or more precisely as a modification of beliefs that seeks to minimize change and maximize explanatory coherence. Originally (...) published in 1973. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)
Change in View offers an entirely original approach to the philosophical study of reasoning by identifying principles of reasoning with principles for revising one's beliefs and intentions and not with principles of logic. This crucial observation leads to a number of important and interesting consequences that impinge on psychology and artificial intelligence as well as on various branches of philosophy, from epistemology to ethics and action theory. Gilbert Harman is Professor of Philosophy at Princeton University. A Bradford Book.
Ordinary moral thought often commits what social psychologists call 'the fundamental attribution error '. This is the error of ignoring situational factors and overconfidently assuming that distinctive behaviour or patterns of behaviour are due to an agent's distinctive character traits. In fact, there is no evidence that people have character traits in the relevant sense. Since attribution of character traits leads to much evil, we should try to educate ourselves and others to stop doing it.
My thesis is that morality arises when a group of people reach an implicit agreement or come to a tacit understanding about their relations with one another. Part of what I mean by this is that moral judgments - or, rather, an important class of them - make sense only in relation to and with reference to one or another such agreement or understanding. This is vague, and I shall try to make it more precise in what follows. But it (...) should be clear that I intend to argue for a version of what has been called moral relativism. (shrink)
In this important new collection, Gilbert Harman presents a selection of fifteen interconnected essays on fundamental issues at the center of analytic philosophy. The book opens with a group of four essays discussing basic principles of reasoning and rationality. The next three essays argue against the once popular idea that certain claims are true and knowable by virtue of meaning. In the third group of essays Harman presents his own view of meaning and the possibility of thinking in language The (...) final three essays investigate the nature of mind, developing further the themes already set out. Reasoning, Meaning, and Mind offers an integrated presentation of this rich and influential body of work. which Harman has developed over thirty years. (shrink)
I have been supposing that for the theory of reasoning, explicit belief is an all-or-nothing matter, I have assumed that, as far as principles of reasoning are concerned, one either believes something explicitly or one does not; in other words an appropriate "representation" is either in one's "memory" or not. The principles of reasoning are principles for modifying such all-or-nothing representations. This is not to deny that in some ways belief is a matter of degree. For one thing implicit belief (...) is certainly a matter of degree, since it is a matter of how easily and automatically one can infer something from what one believes explicitly. Furthermore, explicit belief is a matter of degree in the sense that one believes some things more strongly than others. Sometimes one is only somewhat inclined to believe something, sometimes one is not sure what to believe, sometimes one is inclined to disbelieve something, sometimes one is quite confident something is not so, and so forth. (shrink)
According to moral relativism, there is not a single true morality. There are a variety of possible moralities or moral frames of reference, and whether something is morally right or wrong, good or bad, just or unjust, etc. is a relative matter—relative to one or another morality or moral frame of reference. Something can be morally right relative to one moral frame of reference and morally wrong relative to another. It is useful to compare moral relativism to other relativisms. One (...) possible comparison is with motion relativism. There is no such thing as absolute motion or absolute rest. Whether something is moving or at rest is relative to a spatio-temporal frame of reference. Something may be at rest in one frame of reference and moving in another. There is no such thing as absolute motion and absolute rest, but we can make do with relative motion and rest. Similarly, moral relativism is the view that, although there is no such thing as absolute right and wrong, we can make do with relative right and wrong. (shrink)
CRS says that the meanings of expressions of a language or other symbol system or the contents of mental states are determined and explained by the way symbols are used in thinking. According to CRS one.
Explaining Value is a selection of the best of Gilbert Harman's shorter writings in moral philosophy. The thirteen essays are divided into four sections, which focus in turn on moral relativism, values and valuing, character traits and virtue ethics, and ways of explaining aspects of morality. Harman's distinctive approach to moral philosophy has provoked much interest; this volume offers a fascinating conspectus of his most important work in the area.
In _Reliable Reasoning_, Gilbert Harman and Sanjeev Kulkarni -- a philosopher and an engineer -- argue that philosophy and cognitive science can benefit from statistical learning theory, the theory that lies behind recent advances in machine learning. The philosophical problem of induction, for example, is in part about the reliability of inductive reasoning, where the reliability of a method is measured by its statistically expected percentage of errors -- a central topic in SLT. After discussing philosophical attempts to evade the (...) problem of induction, Harman and Kulkarni provide an admirably clear account of the basic framework of SLT and its implications for inductive reasoning. They explain the Vapnik-Chervonenkis dimension of a set of hypotheses and distinguish two kinds of inductive reasoning. The authors discuss various topics in machine learning, including nearest-neighbor methods, neural networks, and support vector machines. Finally, they describe transductive reasoning and suggest possible new models of human reasoning suggested by developments in SLT. (shrink)
Solomon argues that, although recent research in social psychology has important implications for business ethics, it doesnot undermine an approach that stresses virtue ethics. However, he underestimates the empirical threat to virtue ethics, and his a prioriclaim that empirical research cannot overturn our ordinary moral psychology is overstated. His appeal to seemingly obvious differencesin character traits between people simply illustrates the fundamental attribution error. His suggestion that the Milgram and Darley andBatson experiments have to do with such character traits as (...) obedience and punctuality cannot help to explain the relevant differencesin the way people behave in different situations. His appeal to personality theory fails, because, as an intellectual academic discipline,personality theory is in shambles, mainly because it has been concerned with conceptions of personality rather than with what is trueabout personality. Solomon’s rejection of Doris’s claims about the fragmentation of character is at odds with the received view in socialpsychology. Finally, he is mistaken to think that rejecting virtue ethics implies rejecting free will and moral responsibility. (shrink)
The first part of this article discusses recent skepticism about character traits. The second describes various forms of virtue ethics as reactions to such skepticism. The philosopher J.-P. Sartre argued in the 1940s that character traits are pretenses, a view that the sociologist E. Goffman elaborated in the 1950s. Since then social psychologists have shown that attributions of character traits tend to be inaccurate through the ignoring of situational factors. (Personality psychology has tended to concentrate on people's conceptions of personality (...) and character rather than on the accuracy of these conceptions). Similarly, the political theorist R. Hardin has argued for situational explanations of bloody social disputes in the former Yugoslavia and in Africa, rather than explanations in terms of ethnic hatred for example. A version of virtue ethics might identify virtues as characteristics of acts rather than character traits, as traits consisting in actual regularities in behavior, or as robust dispositions that would manifest themselves also in counterfactual situations. (shrink)
Do moral questions have objective answers? In this great debate, Gilbert Harman explains and argues for relativism, emotivism, and moral scepticism. In his view, moral disagreements are like disagreements about what to pay for a house; there are no correct answers ahead of time, except in relation to one or another moral framework. Independently, Judith Jarvis Thomson examines what she takes to be the case against moral objectivity, and rejects it; she argues that it is possible to find out the (...) correct answers to some moral questions. In her view, some moral disagreements are like disagreements about whether the house has a ghost. Harman and Thomson then reply to each other. This important, lively accessible exchange will be invaluable to all students of moral theory and meta-ethics. (shrink)
This volume is a direct result of a conference held at Princeton University to honor George A. Miller, an extraordinary psychologist. A distinguished panel of speakers from various disciplines -- psychology, philosophy, neuroscience and artificial intelligence -- were challenged to respond to Dr. Miller's query: "What has happened to cognition? In other words, what has the past 30 years contributed to our understanding of the mind? Do we really know anything that wasn't already clear to William James?" Each participant tried (...) to stand back a little from his or her most recent work, but to address the general question from his or her particular standpoint. The chapters in the present volume derive from that occasion. (shrink)