Huemer defends phenomenal conservatism (PC) and also the further claim that belief in any rival theory is self-defeating (SD). Here I construct a dilemma for his position: either PC and SD are incompatible, or belief in PC is itself self-defeating. I take these considerations to suggest a better self-defeat argument for (belief in) PC and a strong form of internalism.

RÉSUMÉL’un des arguments communément avancé en faveur du relativisme repose sur l’apparente possibilité que des jugements non erronés puissent être divergents. Je cherche à montrer qu’une telle observation n’est possible qu’à des conditions qui la rendent inadmissible à titre de preuve: l’acceptation d’une grossière ignorance, de l’irrationalité, ou encore un attachement préalable à une forme peu plausible de relativisme particulièrement extrême.

The principle of human moral equality is poorly understood. I criticize standard accounts and propose a mildly subversive alternative based in a certain view of the phenomenology of conceptual thought. First, a formulation of the principle: -/- (E) Every person has a basic moral worth equal to that of any other. -/- E is vague, as it should be. It is neutral regarding rival theories of the nature of the equalizing property or its value, or how we recognize either. But (...) I impose two constraints on the principle that seem to reflect a universal consensus among its proponents: E asserts a kind of worth (or status or value) that (i) is indifferent to ordinary moral judgments of character, merit, or desert and (ii) forbids political arrangements we intuitively judge to be at odds with the spirit of basic equality. The first constraint protects against absurdity or nihilism, the second against vacuity. (shrink)

Nulty proposes a Davidsonian argument for metaphysical pluralism, the thesis that there are many actual worlds, which appeals to the possibility of alien forms of triangulation. I dispute Nulty’s reading of Davidson on two important points: Davidson’s attack on the notion of a conceptual scheme is not, as Nulty thinks, directed at pluralism, and his understanding of the notions of objective truth and reality is at odds with the conception needed for Nulty’s argument. I also show that the pluralist argument (...) fails on its own terms as it requires an assimilation of worlds to worldviews. But there is much of value in Nulty’s paper despite these important flaws. When the confusions are cleared up, we are left with an intriguing and novel line of argument for conceptual relativism. (shrink)